Hadran Alach - Jewish Sourcebook by Adamah

Hadran Alach We will Return to You TABLE OF CONTENTS Intro Preface I. Brachot

3 4 ‫ברכות‬

Blessings

1. Introduction to Brachot Jakir Manela 2. Brachot and the Cultivation of Faith Gabe Greenberg & Casey Yurrow 3. Broad Awareness from Specific Formulas Anna Hanau & Rachel Rosenthal a. Categories of Brachot b. Hierarchies of Brachot and Foods c. Mindfullness and Brachot d. Strictness and Leniency Within Brachot Rabbi Joel Mosbacher 4. Kollel Study on Brachot a. The essence of a Blessing b. Processed Foods and Blessings II. Pe’ah, Leket, Shichecha

‫פאה לקט שכחה‬

Food Justice

1. Introduction to Pe’ah, Leket, and Shichechah Jakir Manela 2. General Pe’ah Study Shuli Passow & Jessy Gross 3. Kollel Study on Pe’ah, Leqet and Shichichah Yedida Eisenstat a. Tenant Farming for God b. Requisites for Receiving Matanot Aniyim—gifts to the poor c. Who Qualifies d. Matters of Trust III. Kilayim

‫כלאים‬

Forbidden Mixtures

1. Introduction to Kilayim 2. Kilayim, Taxonomy, & Permaculture 3. What is Kilayim a. What is Kilayim b. Creating Life with God c. Reasons for the Mitzvah 4. Kilayim and Genetically Modified Organisms 5. Classifying Species According to Halachah IV. Shevi’it 1. Introduction to Shmittah 2. Shmittah Overview a.Introduction to Shmittah

Jakir Manela Dani Passow & Rachel Kriger Gabe Greenberg

Gabe Greenberg & Jonathan Mann Jonathan Mann

Shmittah

‫שביעית‬

Jakir Manela Rabbi David Seidenberg & Nati Passow 1

b. Working the Land c. The Forgiving of Loans 3. Kollel Study on Shmittah a. Significance of Shmittah b. Heter Mechirah; Leniency of Sale c. Consequences of Shmittah Desecration V.

Orlah

Hannah Zweig

1. Introduction to Orlah 2. General Orlah Study 3. Kollel Study on Orlah a. Major Commentators on Orlah b. Rabbi Samson Raphael Hirsch on Orlah VI. Bikkurim 1. Introduction to Bikkurim 2. General Bikkurim Study 3. Kollel Study on Bikkurim a. Giving Thanks to God b. Reasons for Gratitude

‫ערלה‬

Forbidden Fruit

Jakir Manela Brad Cohen & Charlie Fenyvesi Dave & Emily Kieval

‫ביכורים‬

First Fruits Jakir Manela Dave & Emily Kieval Rebecca Meyers & Yoni Vick

VII. Other Topics 1. 2. 3. 4.

Chadash; The New Grains Gabe Greenberg Bal Tashchit; Useless Destruction Gabe Greenberg American Zion Rabbi Or Rose, Scott Hertzberg, & Rivka Sack Seder Zeraim, the Levites, and Holiness Anonymous

Hadran Alach A Jewish Sourcebook on Land, Agriculture, & Sustainability

Kayam Farm at Pearlstone is proud to present this comprehensive sourcebook in Jewish agriculture. Kayam’s mission is to embody and inspire social and ecological responsibility by transforming our community through hands‐on Jewish agricultural education. We are a program of the Pearlstone Conference & Retreat Center, an agency of the Associated: Jewish Community Federation of Baltimore. The farm welcomes over 3,300 participants annually, and has exposed over 10,000 people to Jewish sustainable agriculture in the past four years. Participants come from local Hebrew schools and day schools, early childhood and senior citizen centers, youth groups, Hillels, local Jewish agencies, and national Jewish non‐profits. They come for field trips, volunteering opportunities, holiday celebrations, cooking classes, skills workshops, and more. We also facilitate a growing number of interfaith and multicultural programs throughout the year, and hope to expand on that work over time.

The Farm includes 4 acres of cropland and one acre of animal pasture. Our cropland includes a plethora of educational garden spaces cultivating vegetables, fruit trees, grape vines, berries, grains, herbs, flowers, a large greenhouse,. Farm produce goes to a CSA (Community Supported Agriculture), Pearlstone guests, farmers markets, and local restaurants. We donate at least 10% of our harvest to a local family shelter. Jewish Agriculture has been an ongoing exploration filled with discovery at Kayam Farm. This sourcebook is a compilation of primary Jewish texts studied at the Kayam Beit Midrash in 2009 & 2010, as well as texts from the first‐ever Kayam Farm Kollel, held June‐August 2010. This is an immense amount of material—parts may seem obscure or difficult to follow, especially for those with little or no Jewish education. It needs adaptation for groups with minimal Jewish knowledge, but is ideal for Jewish educators and/or Jewish food leaders and scholars.

Contribute to the sourcebook by pointing out typos, points of confusion, formatting issues, and any other feedback or questions you may have. Let us know if/how you use this sourcebook—we want to hear from you!

Thank You To Our Funders Miriam Winder Kelly Hilda & Jacob Blaustein Fund The Wareheim Foundation Chesapeake Bay Trust Public Allies Hazon

The Meyerhoff Foundation. The Bearman Fund The Bancroft Fund Volunteer Maryland Michele Lax & Barry Garber Eco‐riders and Corporate Sponsors

KAYAM FARM SOURCEBOOK, 2009‐2010

Preface Torah Learning on the Farm has been a focus for us since the beginning. Our farm is designed in order to feature halachic demonstrations of Jewish farming laws, and much of our curriculum draws upon Torah teachings through hands‐on farming. But there’s far more to our Jewish agricultural heritage than we can plant on our farm—a massive, yet largely abandoned body of Jewish farming texts lays waiting for us, if only we can muster the skills and strength to encounter them. That has been our goal at Kayam Farm, and we have established two major programs to explore and extrapolate from the Torah’s agricultural wisdom: the Beit Midrash and the Kollel. The Kayam Beit Midrash brings together rabbis, farmers, students, scholars, and consumers from around the country for a weekend of Jewish learning focused on land, agriculture, and sustainability. The intergenerational, pluralistic atmosphere of the shabbaton lends great value to the Jewish learning there, and each year groundbreaking new Jewish thought emerges from the conference. The Kayam Kollel is the next step for those who want more after the Beit Midrash—a long‐term, immersive community experience in Jewish agriculture. Kollel participants come to Kayam for the summer, live together in pluralistic Jewish community, work on the farm all morning, and learn Jewish agricultural texts all afternoon. It is a tour de force of Jewish agriculture—physically, intellectually, and spiritually. Both the Beit Midrash and the Kollel follow a similar outline of study, based on Seder Zera’im, the agricultural section of the Talmud. There are 11 sections in Zera’im, but we focus on the six major laws—these six categories also dictate the outline of this sourcebook. An extraordinary number of people contributed to this sourcebook by compiling texts and teaching sessions at our Beit Midrash and/or Kollel. Their research and teaching skills are the impetus for this compilation. A most special thanks to Jonathan Mann, Kayam’s 2010 Farm Apprentice, who used his extensive yeshiva learning and technological savvy to bring all the pieces together into one remarkable resource. Yoshi Silverstein, our Education Director, also invested time and effort without which this volume would not be possible. Enjoy the text. May we return to this essential part of our heritage year after year, continually. Jakir Manela, editor (December 2010)

Brachot ‐ ‘Blessings’: discussion and law around blessings and prayers, particularly the Shemaand the Amidah. Includes blessings over food and natural wonders such as lightning. Deuteronomy – Devarim 8:10

-‫לֹהֶי ָךעַל‬-‫ה' ֱא‬-‫ְשׂ ָב ְעתָּוּ ֵב ַר ְכ ָתּאֶת‬ ָ ‫ י וְאָ ַכ ְל ָתּו‬10And you will eat and be satisfied, and bless the LORD your God for the good land which God has given to you. .‫ ָל ְך‬-‫ֲשׁרנָתַן‬ ֶ ‫הָאָרֶץהַטֹּבָהא‬ Blessings over food Before eating bread: made only for bread made from one or all of wheat, barley, rye, oats, spelt.

.‫ המוציא לחם מן הארץ‬,‫לוהינו מלך העולם‬-‫ברוך אתה ה' א‬ Translation: "Blessed are You, LORD, our God, King of the universe, who brings forth bread from the earth." --------------------------------------------------------------Before eating non‐bread – M'zonot (e.g. cake) products ofwheat, barley, rye, oats, or spelt (and rice, according to many opinions):

.‫ בורא מיני מזונות‬,‫לוהינו מלך העולם‬-‫ברוך אתה ה' א‬ Translation: "Blessed are You, who creates varieties of nourishment." --------------------------------------------------------------Before drinking wine – Ha‐Gafen

.‫ בורא פרי הגפן‬,‫לוהינו מלך העולם‬-‫ברוך אתה ה' א‬ Translation: "Blessed are You, who creates the fruit of the vine." --------------------------------------------------------------Before eating fruit – Ha‐Etz

.‫ בורא פרי העץ‬,‫לוהינו מלך העולם‬-‫ברוך אתה ה' א‬ Translation: "Blessed are You, who creates the fruit of the tree." --------------------------------------------------------------Before eating non‐fruit produce – Ha‐Adama

.‫ בורא פרי האדמה‬,‫לוהינו מלך העולם‬-‫ברוך אתה ה' א‬ Translation: Blessed are You, who creates the fruit of the ground." --------------------------------------------------------------Before eating other foods – She‐Hakol Before eating or drinking any foods not in the other categories:

.‫ שהכל נהיה בדברו‬,‫לוהינו מלך העולם‬-‫ברוך אתה ה' א‬ Translation: "Blessed are You, through whose word everything comes into being." ---------------------------------------------------------------

Discussion Questions: 1. 2. 3.

Why are there so many blessings over food? Why not just have one blessing over all foods? These blessings are all for before you eat something – do we make blessings after eating also? (BirkatHamazon, BrachaAchrona, etc.) What’s the difference between a blessing said before and a blessing said after eating? What’s the connection between eating, being satisfied, and blessing as stated in Deut. 8:10 above?

Miscellaneous blessings & blessings over natural wonders Upon seeing lightning, a comet, very large mountains, very large rivers in their natural course, or experiencing an earthquake:

“Blessed are You, who makes the works of creation” Upon hearing thunder:

“Blessed are You, whose strength and power fill the world” Upon seeing a rainbow in the sky:

“Blessed are You, who remembers the covenant, is faithful, and firmly establishes Your word” Upon seeing exceptionally beautiful people, trees or fields:

“Blessed are You, that you have such things in your world” Upon seeing ugly or exceptionally strange‐looking people or animals:

“Blessed are You, who makes the creatures different” Upon seeing 600,000 or more Jews together: “Blessed are You, knower of secrets”

Discussion Questions: 4. Which is your favorite blessing over natural wonders? Why? 5. Why is there a blessing over ugly things? How do you decide that they are ugly? Can they be ugly if G!d made them? 6. Do you think you could say these blessings when you see natural wonders in nature? Would you want to?

Brachot and the Cultivation of Faith Gabe Greenberg & Casey Yurow Mishna Brachot 1:1 From when may one recite the Shema in the evening? From the time when the Kohanim go in to eat their terumah. Until the end of the first watch – so says Rabbi Eliezer. And the Sages say: Until midnight. Rabban Gamliel says: Until the column of dawn rises. It once happened that [Rabban Gamliel’s] sons came from a house of feasting. They said to [their father]: "We have not recited the Shema." He said to them: "If the column of dawn has not risen, you are obligated to recite it." “[This is true] not only in this case; rather, in all cases where the Sages said that [some precept can be performed only] until midnight — the precept is [still in force] until the break of dawn. “[For example:] Burning the fats and organs [of the sacrifices, on the Temple altar] — this precept [can be performed] until the break of dawn. “[Another example:] All [sacrifices] which may be eaten for one day — the precept [of eating them can be performed] until the break of dawn.

‫ משעה שהכוהנים נכנסין‬:‫מאימתיי קורין את שמע בערבין‬ ‫ דברי רבי‬,‫ עד סוף האשמורת הראשונה‬,‫לאכול בתרומתן‬ .‫ עד חצות‬,‫ וחכמים אומרין‬.‫אליעזר‬ ‫ עד שיעלה עמוד השחרמעשה שבאו בניו‬,‫רבן גמליאל אומר‬ ‫מבית המשתה‬ ‫ אם לא עלה עמוד‬,‫ אמר להם‬.‫ לא קרינו את שמע‬,‫ואמרו לו‬ .‫ מותרין אתם לקרות‬,‫השחר‬ ‫ מצותן עד‬,‫ אלא כל שאמרו חכמים עד חצות‬,‫ולא זו בלבד‬ ‫ מצותן עד שיעלה‬,‫ הקטר חלבים ואברים‬.‫שיעלה עמוד השחר‬ ‫ מצותן עד שיעלה עמוד‬,‫עמוד השחר; כל הנאכלים ליום אחד‬ .‫השחר‬ ‫אלא כדי‬--‫ למה אמרו חכמים עד חצות‬,‫אם כן‬. ‫להרחיק את‬ ‫האדם מן העבירה‬

If that is so, why did the Sages say, "until midnight"? To distance a person from sin. 1. 2. 3. 4.

With these rulings, the Sages intended “to distance a person from sin”. Do you agree with this approach? What are the factors that go into making this kind of decision? Are there examples in your own life, where a safeguard has been constructive or deconstructive? In what situations are safeguards like these effective or ineffective?

Mishna Brachot 1:2 From when may one recite the Shema in the morning? From when one can distinguish between tchelet and white. Rabbi Eliezer says: [The earliest time for the Shema is when one can distinguish] between tchelet and the color of leek, and one must finish reciting it by sunrise. Rabbi Yehoshua says: [One may recite the Shema] until three hours [of the day], since it is customary for kings’ sons to arise at the third hour. If one recites [the Shema] later than this, he has not lost out, [but rather is] like one who reads the Torah.

;‫ משיכיר בין תכלת ללבן‬:‫מאימתיי קורין את שמע בשחרים‬ ‫ עד הנץ החמה; רבי‬.‫ בין תכלת לכרתן‬,‫רבי אליעזר אומר‬ ‫ שכן דרך בני מלכים לעמוד‬,‫ עד שלוש שעות‬,‫יהושוע אומר‬ ,‫ הקורא מכאן ואילך‬.‫בשלוש שעות‬. ‫ כאדם שהוא‬,‫לא הפסיד‬ ‫קורא בתורה‬

Before clocks, wrist watches, and cell phones, people had other ways of determining specific times of day. Tchelet is a bluish-green dye that was used to color part of the tzit-tzit threads; the other threads were white. When there was just enough light to make the distinction between these two colors, this is the first time of day indicated by the Mishnah. 5. 6. 7.

If you gave up technology, and started to rely on more natural means of keeping track of time, like the sunrise, sunset, and distinctions like those made in our Mishnah, how would your perception of reality change thereby? Would you pay more attention to nature? Would you have a greater sense of appreciation for the sun? Why? Would your ability to make fine visual distinctions be refined? How so?

Mishna Brachot 5:1 [One] should not stand up to pray unless he is in a serious frame of mind {lit. "heaviness of head"}. The original pious ones used to wait one hour and then pray, in order to direct their hearts towards the Omnipresent. [While one is reciting Shemona Esrei,] even if a [Jewish] king greets him {lit. "asks about his welfare"}, he should not respond to him, and even if a [non-poisonous] snake wraps around his heel, he should not interrupt [verbally]. 8.

‫ חסידים‬.‫אין עומדין להתפלל אלא מתוך כובד ראש‬ ‫ כדי שיכוונו את‬,‫הראשונים היו שוהין שעה אחת ומתפללים‬ ‫ לא ישיבנו; ואפילו‬,‫ אפילו המלך שואל בשלומו‬.‫ליבם למקום‬ ‫נחש‬.‫ לא יפסיק‬,‫כרוך על עקבו‬

If you were to adopt the practices described in the Mishnah, would your attitude about prayer change? How so?

If a non-poisonous snake wrapped itself around the heel of your foot, how would you feel? Do you think that you would refrain from interrupting your prayers? 10. What kind of perspective would you have to adopt, in order that you would be able to continue your prayers, and in a “serious frame of mind”? Mishna Brachot 6:1 How does one recite blessings for fruits? For fruits growing on a tree, one says, "...Who creates the fruit of the tree," Except for wine; For wine, one says, "...Who creates the fruit of the vine." For fruits growing from the earth, one says, "...Who creates the fruit of the ground," Except for bread; For bread, one says, "...Who brings forth bread from the earth." For vegetables, one says, "...Who creates the fruit of the ground." Rabbi Yehudah says: One should say instead, "...Who creates various types of herbs."

‫ הוא אומר בורא‬,‫ על פירות האילן‬:‫כיצד מברכין על הפירות‬ .‫ שעל היין הוא אומר בורא פרי הגפן‬,‫ חוץ מן היין‬,‫פרי העץ‬ ,‫ חוץ מן הפת‬,‫ הוא אומר בורא פרי האדמה‬,‫ועל פירות הארץ‬ ‫ הוא‬,‫ על הירקות‬.‫שעל הפת הוא אומר המוציא לחם מן הארץ‬ ,‫אומר בורא פרי האדמה; רבי יהודה אומר‬.‫בורא מיני דשאים‬

11. What is the significance of making special blessings for each kind of food? 12. Do you pay more attention to what you are eating, and where it comes from? 13. Would your relationship to food be different, if there was only one blessing for all kinds of food? Mishna Brachot 6:3 For things which do not grow from the earth, say: "For everything is according to His word". For vinegar, and for unripe fruits and for the locusts, say: "For everything is according to His word ". For milk, and for cheese and for eggs, say: "For everything is according to His word". Rabbi Yehudah says: All which is cursed – There is no blessing for it.

.‫ אומר שהכול נהיה בדברו‬,‫על דבר שאין גידוליו מן הארץ‬ ‫ הוא אומר שהכול נהיה‬,‫על החומץ ועל הגובאי ועל הנובלות‬ ‫ הוא אומר שהכול‬,‫ ועל החלב ועל הגבינה ועל הביצים‬.‫בדברו‬ ‫ כל שהוא מין‬,‫ רבי יהודה אומר‬.‫נהיה בדברו‬. ‫ אין‬,‫קללה‬

‫מברכין עליו‬

14. Why do all things that do not grow directly from the Earth given the same blessing—“For everything is according to His word”? 15. What is significant about being connected to the Earth? 16. Does this create a greater opportunity for gratitude? How so? Mishna Brachot 7:3 How do we say Zimmun? With three, he says "Let us bless". With three in addition to himself, he says "Bless." With ten, he says "Let us bless our God." With ten in addition to himself, he says "Bless." The same for ten as for one hundred thousand. With a hundred, he says "Let us bless YHVH our God." With a hundred in addition to himself, he says Bless." With a thousand, he says "Let us bless YHVH our God, God of Israel." With a thousand in addition to himself, he says "Bless." WIth ten thousand, he says "Let us bless YHVH our God, God of Israel, God of the hosts, enthroned on the Cherubim, for the food we have eaten." With ten thousand in addition to himself, he says "Bless." In the way he has blessed, so they respond after him: "Bless YHVH our God, God of Israel, God of the hosts, enthroned on the Cherubim, for the food we have eaten." Rabbi Yose the Gallilean says, according to the size of the assembly do they bless, as is said "In assemblies bless God, YHVH from the source of Israel." [Ps. 68:27] Rabbi Akiva says, What do we find in the synagogue? The same for many as for few: he says "Bless YHVH". Rabbi Yishmael says, "Bless YHVH the blessed."

‫ אומר‬,‫ אומר נברך; בשלושה והוא‬,‫ בשלושה‬:‫כיצד מזמנין‬ ,‫ אומר נברך לאלוהינו; בעשרה והוא‬,‫ בעשרה‬.‫ברוך הוא‬ ,‫ במאה‬.‫ ואחד עשר ריבוא‬,‫ אחד עשרה‬.‫אומר ברוך הוא‬ ,‫ באלף‬.‫ אומר ברוך הוא‬,‫אומר נברך לה' אלוהינו; במאה והוא‬ ‫ אומר‬,‫אומר נברך לה' אלוהינו אלוהי ישראל; באלף והוא‬ ‫ אומר נברך לה' אלוהינו אלוהי ישראל‬,‫ בריבוא‬.‫ברוך הוא‬ ‫ כעניין שהוא‬.‫ אומר ברוך הוא‬,‫אלוהי הצבאות; בריבוא והוא‬ ‫ ברוך ה' אלוהינו אלוהי ישראל אלוהי‬,‫כך עונין אחריו‬--‫מברך‬ ‫ רבי יוסי הגלילי‬.‫הצבאות יושב הכרובים על המזון שאכלנו‬ ‫ ברכו‬,‫ שנאמר "במקהלות‬,‫ לפי רוב הקהל הן מברכין‬,‫אומר‬ ‫ אמר רבי‬.(‫כז‬,‫ ממקור ישראל" )תהילים סח‬,'‫אלוהים; ה‬ ,‫ אחד מרובין ואחד מועטין‬,‫ מה מצינו בבית הכנסת‬,‫עקיבה‬ ‫ ברכו את ה' המבורך‬,‫ רבי ישמעאל אומר‬.'‫אומרין ברכו את ה‬

17. Why does the blessing become more elaborate when there are more people present? 18. What is the basis for the difference of opinions between Rabbi Yose the Gallilean and Rabbi Akiva? Mishna Brachot 6:6 If [people] sit – All bless for themselves. [But if they] recline – one blessing for all. [If] wine comes in during the meal – All bless for themselves. For after the meal – One blessing for all. And he says [the blessing] for the perfume (a common practice at their time was to bring perfume at meal-time), even though the

‫ אחד מברך‬,‫ כל אחד ואחד מברך לעצמו; הסבו‬,‫היו יושבין‬ .‫ כל אחד ואחד מברך לעצמו‬,‫ בא להם יין בתוך המזון‬.‫לכולם‬ ‫ אף על‬,‫ אחד מברך לכולם; ואומר על המוגמר‬,‫לאחר המזון‬ ‫פי שאין‬.‫מביאין את המוגמר אלא לאחר הסעודה‬

perfume is not brought until after the meal. At the time of the Mishna, it was common practice for people to recline on their side while eating, seemingly for comfort as well as improved digestion. It was also the custom for one person to lead all of grace after meals, on behalf of everyone present, in certain situations. 19. Why in our Mishna, do the people bless for themselves, if they are sitting, but if they recline, “one blessing for all”? Mishna Brachot 9:1 He that sees a place where a miracle was done for Israel say, “Blessed are you that did miracles for our fathers in this place.” A place (in the land of Israel) that had idol worship uprooted from it say, “Blessed are you that uprooted idol worshippers from our land.”

‫ אומר ברוך שעשה‬,‫הרואה מקום שנעשו בו ניסים לישראל‬ ‫ מקום שנעקרה ממנו עבודה‬.‫ניסים לאבותינו במקום הזה‬ ‫ אומר ברוך שעקר‬,‫זרה‬.‫עבודה זרה מארצנו‬

20. Has God every performed a miracle for you? What about a really miraculous coincidence? What about something you are just really grateful that happened? 21. What blessing would you create to remember this event? When would you say your blessing? Mishna Brachot 9:2 On comets, and on earthquakes, and on lightning and on thunder, and on storms say, “Blessed be He whose strength and might fill the world.” On mountains, and on hills, and on seas, and on rivers, and on deserts say, “Blessed are His works that He made in the beginning.” R’ Yehuda says, “One who sees the great sea says, ‘Blessed is He that made the great sea.’ Only if he sees it occasionally.” On rain and on good news say, “Blessed is He who is good, and does good.” And on bad news say, “Blessed are you the true judge.”

‫ ועל‬,‫ ועל הרוחות‬,‫ ועל הברקים‬,‫ ועל הזועות‬,‫על הזיקים‬ ‫ ועל‬,‫ על ההרים‬.‫הוא אומר ברוך שכוחו מלא עולם‬--‫הרעמים‬ ‫הוא אומר‬--‫ ועל המדברות‬,‫ ועל הנהרות‬,‫ ועל הימים‬,‫הגבעות‬ ‫ הרואה את הים‬,‫ רבי יהודה אומר‬.‫ברוך עושה בראשית‬ ‫ בזמן שהוא רואהו‬,‫ אומר ברוך שעשה את הים הגדול‬,‫הגדול‬ ‫הוא אומר‬--‫ ועל הבשורות הטובות‬,‫ על הגשמים‬.‫לפרקים‬ ‫ הוא אומר ברוך‬,‫ ועל שמועות הרעות‬.‫ברוך הטוב והמטיב‬ .‫דיין האמת‬

22. The Rabbis explain that a good way to understand “occasionally” is once in 30 days. Why does one say a blessing on the great sea, only if he sees it “occasionally”? Do you think that 30 days is long enough create a feeling of newness and inspired wonder? 23. Why is rain singled out in the phrase, “On rain and on good news…”? Why is rain so important to be spelled out explicitly? 24. Why do we make a blessing on bad news? What does it mean to be “the true judge”? When we make the blessing on bad news, how should we feel? Mishna Brachot 9:3 When one builds a new house, and acquires new vessels, he says, “Blessed is he that kept us alive (and sustained us and brought us to this time).” Bless upon the bad which contains good, and upon the good which contains bad. He who prays over what has already happened, this prayer is in vain. How so? If his wife was pregnant and he said, “May it be your will that my wife give birth to a boy." This prayer is in vain. If he came on the way and heard the sound of screaming in the city, and he said, “May it be your will that these are not the children of my house.” This is a prayer in vain.

‫אומר ברוך שהחיינו‬--‫ וקנה כלים חדשים‬,‫בנה בית חדש‬ ,‫ מברך על הרעה מעין על הטובה‬.‫וקיימנו והגיענו לזמן הזה‬ ‫ הרי זו תפילת‬,‫ הצועק לשעבר‬.‫ועל הטובה מעין על הרעה‬ ‫ ואמר יהי רצון שתלד‬,‫ הייתה אשתו מעוברת‬:‫ כיצד‬.‫שוא‬ ‫הרי זו תפילת שוא; היה בא בדרך ושמע קול‬--‫אשתי זכר‬ ‫ ואמר יהי רצון‬,‫צווחות בעיר‬. ‫הרי‬--‫שלא יהו אלו בתוך ביתי‬ ‫זו תפילת שוא‬

25. What is meant by “in vain”? Why is making a prayer over what has already happened considered to be “in vain”? 26. If God is all-powerful and performs miracles, why is it considered “in vain” to pray that something which has already manifested should be different? 27. Where can we draw the line between this type of prayer mentioned in our Mishnah, and the kind of prayer that is acceptable and not “in vain”? Mishna Brachot 9:5 A person is obligated to bless upon the bad just as he blesses ‫ שנאמר‬,‫חייב לברך על הרעה כשם שהוא מברך על הטובה‬ upon the good. As it says, “And you shall love the Lord your "‫ ובכל מאודך‬,‫ בכל לבבך ובכל נפשך‬,‫ את ה' אלוהיך‬,‫"ואהבת‬ God, with all your heart and all your soul and with all that you ‫ ביצר טוב וביצר‬,‫בשני יצריך‬--"‫ "בכל לבבך‬:(‫ה‬,‫)דברים ו‬ have.” “With all your heart” – this is the two inclinations, On the inclination of good and the inclination of evil. “And in all your ‫ "ובכל‬.‫ אפילו הוא נוטל את נפשך‬,"‫ "ובכל נפשך‬.‫רע‬ soul” – even if He take your soul. “And with all that you have” – ‫בכל מידה‬--"‫ "ובכל מאודך‬,‫ דבר אחר‬.‫ בכל ממונך‬,"‫מאודך‬ With all your money. Alternatively, “With all that you have” –

with every measure that is measured for you thank him very much. Man must not be light with his head (frivolous) near the eastern gate; it is near the foundation of the house of the holy of holies. One may not enter the holy mount with his staff, or with his sandal, or with his belt-pouch, or with dust on his feet, and do not make a shortcut, and spitting is forbidden, as deduced from lesser to greater (an a fortiori argument). All that ended the blessings when they were in the Temple would say, “From the world.” From the damage of the heretics (The Sadducees), they said, “there is no world but this one,” they (the Sages) corrected this and they said, “From the world and until eternity.” And they corrected this that one shall inquire after peace of his friend with the name of God, as it says, “And behold, Boaz came from Bethlehem and said to the harvesters, ‘God be with you’ and they said to him ‘God bless you.’” (Ruth 2:4) And it says “God is with you, great and valorous one.” (Judges 6:12) And it says, “Do not scorn, because your mother is old.” (Proverbs 23:22) And it says, “It is time to do for God, they have broken your Torah.” (Psalms 119:126) R’ Nathan says, “’They broke your Torah’ – because it is time to do for God.”

‫ הוי‬,‫ומידה שהוא מודד לך‬.‫מודה לו בכול מאוד מאוד‬ ‫ שהוא מכוון כנגד‬,‫לא יקל אדם את ראשו כנגד שער המזרח‬ ‫ במקלו ובמנעלו‬,‫ לא ייכנס להר הבית‬.‫בית קודש הקודשים‬ ,‫ ורקיקה‬.‫ובאפונדתו ובאבק שעל רגליו; ולא יעשנו קפנדריא‬ ‫מקל‬.‫וחומר‬ ‫ היו מן העולם; משקילקלו‬,‫כל חותם הברכות שהיו במקדש‬ ‫ מן‬,‫התקינו שיהו אומרין‬--‫ ואמרו אין עולם אלא אחד‬,‫המינים‬ ‫ התקינו שיהא אדם שואל את שלום חברו‬.‫העולם ועד העולם‬ '‫ ה‬,‫ ויאמר לקוצרים‬,‫ בא מבית לחם‬,‫ שנאמר "והנה בועז‬,‫בשם‬ ‫ ואומר "ה' עימך‬.(‫ד‬,‫ יברכך ה'" )רות ב‬,‫עימכם; ויאמרו לו‬ ‫ כי זקנה‬,‫ ואומר "אל תבוז‬.(‫יב‬,‫גיבור החיל" )שופטים ו‬ ,‫הפרו‬--'‫ לעשות לה‬,‫ ואומר "עת‬.(‫כב‬,‫אימך" )משלי כג‬ ,‫ הפרו תורתך‬,‫קכו(; רבי נתן אומר‬,‫תורתך" )תהילים קיט‬. ‫עת‬ ‫'לעשות לה‬

28. The teaching that one should bless on the good as well as the bad---from where exactly in the verse is this teaching derivied: “with all of your heart”, “with all of your soul”, or the alternative version of “with all that you have”? 29. The practice of not carrying a staff, wearing sandals etc. on the Temple Mount—what is the purpose of this? Are there places that you try to show a similar kind of respect? What about when you enter a synagogue? What about your home? 30. If you decided to pick one thing—something that is an act of respect—and stuck to this whenever you entered your own home, your school, or your synagogue, how do you think your attitude would change about this place, after days, weeks, months, and even years? Yeshayahu 33:6 And the faith of thy times shall be a stronghold of salvation-wisdom and knowledge, and the reverence of the LORD is His treasure. Talmud Bavli, Shabbat 31a Reish Lakish said: what is the meaning of the verse (Isaiah 33): And the faith of thy times shall be a stronghold of salvation— wisdom and knowledge etc.”; “faith”—this is Seder Zerayim (Order of Seeds); “your times”—this is Seder Mo’ed (Order of Holy Times); “stronghold”—this is Seder Nashim (Order of Women); “salvation”—this is Seder Nezikin (Order of Damages); “wisdom”—this is Seder Kodshim (Order of Temple Worship); “knowledge”—this is Seder Taharot (Order of Purity). And nonetheless, (Isaiah 33) “The reverence of God is His treasure”.

;‫ חֹסֶן יְשׁוּעֹת ָח ְכמַת וָָדעַת‬,‫וְ ָהיָה אֱמוּנַת ִעתֶּי ָך‬. ,‫יִרְאַת יְהוָה‬ ‫הִיא אוֹצָרוֹ‬ ‫אמר ר"ל מאי דכתיב )ישעיהו לג( והיה אמונת עתיך חוסן‬ ‫ישועות חכמת ודעת וגו' אמונת זה סדר זרעים עתיך זה סדר‬ ‫מועד חסן זה סדר נשים ישועות זה סדר נזיקין חכמת זה סדר‬ ‫קדשים ודעת זה סדר טהרות ואפ"ה )ישעיהו לג( יראת ה' היא‬ .‫אוצרו‬

Rashi, Shabbat 31a “This is Seder Zerayim”—because we rely on the faithfulness of the individual to properly separate out his Terumah. Maharasha, Shabbat 31a “Seder Zerayim”—this is stated regarding Masechet Brachot, which is the first in Seder Zerayim; it specifically refers to the blessings (“brachot”) learned therein, because it is well known that one should recite 100 blessings each day, and great is the one who answers “amen” to them [the word “Amen” has the same root as “Emunah”—faith]. Tosafot, Shabbat 31a “Emunah—this is Seder Zerayim”: He believes in the One who brings life to the Universe—and then plants. 31. What is Tosafot referring to when they states, “He believes in the One who brings life to the Universe”? What about “and then plants”? 32. What is Brachot referred to as that which teaches him to believe in the One who brings life to the Universe? 33. What is the significance of learning this belief specifically before the laws pertaining to agriculture?

Masechet Brachot: Cultivating Broad Awareness from Specific Formulas Anna Hanau and Rachel Rosenthal Introduction Deuteronomy 8:6-10 6. You shall keep the commandments of Hashem your God; go in God's way and fear God. 7. Because Hashem your God is bringing you into a good land, a land with streams and springs and fountains issuing from plain and hill. 8. A land of wheat and barely, of vines, figs and pomegranates, a land of olive trees and honey. 9. A land where you may eat bread without scarceness, where you will lack nothing, a land whose rocks are iron and from whose hills you can mine bronze. 10. When you have eaten and are satisfied, give thanks to Hashem your God for the good land which God has given you.

Babylonian Talmud Brachot 35a-b Our Rabbis taught: It is forbidden for a person to derive benefit from this world without making a blessing, and everyone who benefits from this world without making a blessing has committed a sin. What does he do to repair himself? He goes to a sage. Goes to a sage-- what will that do for him?! He has done something forbidden! Instead, this is what Rava says: He goes to a sage initially and learns the blessings, so that he does not end up committing a sin. Rabbi Yehuda said in the name of Shmuel: Everyone who benefits from this world without making a blessing, it is as if he took benefit from the holy heavens, as it says "The earth is Hashem's, and all that is upon it." Rabbi Levi objected: It is written "the earth is Hashem's and all that is upon it," but it is also written "The heavens are the heavens of Hashem, and the land God gave to people." This is not a problem: here is before the blessing, there it is after the blessing.

‫ְשׁ ַמ ְר ָתּ אֶת ִמצְוֹת יְקֹוָק אֱלֹהֶי ָך ָל ֶלכֶת ִבּ ְד ָרכָיו‬ ָ ‫)ו ( ו‬ ‫וּ ְליִרְאָה אֹתוֹ‬ ‫ז( כִּי יְקֹוָק אֱלֹהֶי ָך ְמבִי ֲא ָך אֶל ֶארֶץ טוֹבָה ֶארֶץ נַ ֲחלֵי‬ ‫ ָמיִם ֲעיָנֹת וּתְהֹמֹת יֹ ְצאִים ַבּ ִבּ ְקעָה וּ ָבהָר‬: (‫וּשׂעֹרָה וְגֶפֶן וּ ְת ֵאנָה וְרִמּוֹן ֶארֶץ זֵית‬ ְ ‫ח( ֶארֶץ ִחטָּה‬ ‫שׁמֶן וּ ְדבָשׁ‬: ֶ (‫ֲשׁר לֹא ְב ִמ ְס ֵכּנֻת תֹּאכַל בָּהּ ֶלחֶם לֹא‬ ֶ ‫ט( ֶארֶץ א‬ ‫ֲשׁר ֲא ָבנֶי ָה ַב ְרזֶל וּ ֵמ ֲה ָררֶי ָה ַתּחְצֹב‬ ֶ ‫ֶת ְחסַר כֹּל בָּהּ ֶארֶץ א‬ ‫ְחֹשׁת‬ ֶ ‫נ‬: (‫ְשׂ ָב ְע ָתּ וּ ֵב ַר ְכ ָתּ אֶת יְקֹוָק אֱלֹהֶי ָך עַל הָאָרֶץ‬ ָ ‫י( וְאָ ַכ ְל ָתּ ו‬ :‫ֲשׁר נָתַן ָל ְך‬ ֶ ‫הַטֹּבָה א‬ ‫ אסור לו לאדם שיהנה מן העולם הזה בלא‬:‫תנו רבנן‬ ‫ מעל‬- ‫ וכל הנהנה מן העולם הזה בלא ברכה‬,‫ברכה‬. ‫ מאי‬- ‫ ילך אצל חכם‬- .‫ ילך אצל חכם‬- ‫מאי תקנתיה‬ ‫ אלא אמר רבא‬- !‫עביד ליה? הא עביד ליה איסורא‬: ‫ כדי שלא יבא‬,‫ילך אצל חכם מעיקרא וילמדנו ברכות‬ ‫ כל הנהנה מן‬:‫ אמר רב יהודה אמר שמואל‬.‫לידי מעילה‬ ‫ כאילו נהנה מקדשי שמים‬- ‫העולם הזה בלא ברכה‬, ‫ רבי לוי‬.‫ לה' הארץ ומלואה‬+‫תהלים כ"ד‬+ :‫שנאמר‬ ‫תהלים‬+ :‫ וכתיב‬,‫ כתיב לה' הארץ ומלואה‬:‫רמי‬ ‫ השמים שמים לה' והארץ נתן לבני אדם! לא‬+‫קט"ו‬ ‫ קודם ברכה‬- ‫ כאן‬,‫קשיא‬ ‫ לאחר ברכה‬- ‫כאן‬

I. Categories of Brachot Hebrew Blessing

English Blessing

‫ המוציא לחם מן‬Who brings bread ‫ הארץ‬out from the landּ

Said Over?

Bracha afterwards

Bread

Birkat HaMazon

Yes-- if you say this, you do not have to make a bracha over anything else.

Grains from the five species (wheat, barley, oat, spelt, and rye) that aren't made into bread Wine and grape juice

Al HaMichiya/ One of the three (the medium length bracha after food)

No, but you should always make this blessing before any other food brachot other than hamotzi Yes. If you say this, you do not have to make a bracha over any other drinks. No, you still have to make brachot over other foods.

Hamozti lechem min ha'aretz

‫ בורא מיני מזונות‬The Creator of species Borei mini mezonot

of nourishment

‫ בורא פרי הגפן‬The Creator of the Borei p'ri hagafen

fruits of the vine

‫ בורא פרי העץ‬The Creator of Borei p'ri ha'etz

fruits of the tree

Trumps other brachot?

All fruits that grow on trees, plus grapes

Al Hayayin/ One of the three (the medium length bracha after food) Depends: if it is one of the seven species grown in Israel, then Al HaEtz/ One of the three (the medium length bracha after food).

‫ בורא פרי האדמה‬The Creator of fruits of Borei p'ri ha'adamah

the ground

‫ שהכל נהיה בדברו‬That all was Shehakol nehiyeh bid'varo

All foods that grow from the ground Everything else

created by God's word

Mishnah Brachot 6:1 What brachot do you make over fruit? Over fruits from the tree, you say "creator of the fruit of the tree," except for over wine. Over wine, you say "creator of the fruit of the vine." Over the fruit of the ground, you say "creator of the fruit of the ground," except for bread. Over bread, you say "who takes bread out of the land." Over vegetables, say "creator of fruit of the ground." Rabbi Yehuda says, say "creator of the fruits of the grasses." 1. 2. 3. 4. 5.

‫]א[ כיצד מברכין על הפירות על פירות האילן אומר‬ ‫בורא פרי העץ חוץ מן היין שעל היין אומר בורא פרי‬ ‫הגפן ועל פירות הארץ אומר בורא פרי האדמה חוץ מן‬ ‫הפת שעל הפת הוא אומר המוציא לחם מן הארץ ועל‬ ‫הירקות אומר בורא פרי האדמה רבי יהודה אומר בורא‬ :‫מיני דשאים‬

‫]ח[ אכל תאנים וענבים ורמונים מברך אחריהן שלש‬ ‫ברכות דברי רבן גמליאל וחכמים אומרים ברכה אחת‬ ‫מעין שלש ר"ע אומר אפי' אכל שלק והוא מזונו מברך‬ ‫אחריו ג' ברכות השותה מים לצמאו אומר שהכל נהיה‬ :‫בדברו ר' טרפון אומר בורא נפשות רבות‬

Do you think the rules for the seven species should apply when we are eating food outside of the land of Israel? What purpose does it serve to have specific brachot for these foods?

Shulchan Arukh, Orach Chayim, Blessings Over Fruit 202:1 For fruits, if they are sweet, you say "borei p'ri ha'etz." If they are bitter, you do not bless over them at all. If they change states because of the sun, you bless over them "shehakol."

Borei Nefashot (the short bracha after food)

No-- still have to make brachot over other foods Yes-- since it is a catch-all bracha, it can include everything (although that is not always the ideal)

What is the effect of having specific categories for food blessings? What do the different categories show about how the rabbis understood the natural world? Do you understand the world differently? If so, how, and how does it affect your saying of brachot? What are the different categories of blessings? Why do you think these categories were chosen? Would you assign categories differently? Are there any missing, in your opinion?

Mishna Brachot 6:8 If you eat figs, grapes and pomegranates, say birkat hamazon afterward: these are the words of Rabban Gamliel [because all three are included in the seven species which grow in the land of Israel: wheat, barley, grapes, figs, pomegranates, olives and dates]. The sages say, make the blessing for fruits from the tree. Rabbi Akiva says, even if it was boiled, if you are satiated, say birkat hamazon [because anything that satisfies requires the full blessing.] The one who drinks water to quench his thirst says "that all was made from God's word." Rabbi Tarfon says, [afterward], "the Creator of many living things." 6.

Otherwise, Borei Nefashot (the short bracha after food.) Borei Nefashot (the short bracha after food)

‫ אם הם )כג( מתוקים מברך עליהם‬,‫גרעיני הפירות‬: [‫ אינו מברך‬,‫ו[ בורא פרי העץ; ואם הם )כד( מרים‬ ‫ )כה( מברך עליהם שהכל ז‬,‫עליהם כלל; ואם מתקן ע"י האור‬ [‫]ז‬

What is the difference in theological assumptions between 'borei pri ha'etz' (Who created the fruit of the tree) and 'shehakol nihieh bidvaro' (By whose word everything is)? Why do you think the Rabbis call for a different blessing for a sun-dried (possibly fermented?) fruit?

II. Hierarchies of Brachot and Foods Mishna Brachot 6:4 If he has before him foods from many different species: R. Yehuda says, if he has among them something from the Seven Species [that grow in the land of Israel: wheat, barley, grapes, figs, pomegranates, olives and dates], he should bless on that one. The sages say, he should bless on whichever one he wants. 1.

‫]ד[ היו לפניו מינים הרבה ר' יהודה אומר אם יש‬ ‫ביניהם ממין שבעה מברך עליו וחכמים אומרים מברך‬ :‫על איזה מהם שירצה‬

Do you agree with R. Yehuda or the sages on whether you should bless the most important part of the meal, or the part you like best? What are some benefits and drawbacks of each ruling?

Mishna Brachot 6:7 If somebody has salted fish in front of them, and bread with it, [they should] make the blessing over the salted fish, and [they are] exempt from the blessing over the bread, since the bread is secondary to it. This is the rule: Everything that is the main food, if it has secondary things with it, make a blessing over the main food and you are exempt from [making a blessing over] the secondary foods. 2.

Which brachot trump the others? Why do you think this hierarchy exists?

Babylonian Talmud Brachot 41a Ula says: There is a disagreement about when the blessings are the same. Rabbi Yehuda thinks: it is preferable to bless over the one from the seven species. The Rabbis think: it is preferable from the one you like best. However, if the foods do not have the same blessing: everyone agrees that you bless one, and then go back and bless the other. An objection: If you have before you a radish [which is borei p'ri ha'adamah] and an olive [which is borei p'ri ha'etz], make a blessing over the radish and you are exempt from the olive! Here is how we explain it: that is when the radish is the primary food. If this is the case, read the end this way: R. Yehuda says, make a blessing on the olive, since the olive is from the seven species. However, that cannot be R. Yehuda because it is taught [in the name of R. Yehuda]: If something is the primary food and there are secondary things with it, bless on the primary and you are exempt from the secondary. Babylonian Talmud Brachot 41b R. Chiya says: Bread exempts all other foods you eat, and wine exempts all other drinks. Rav Papa says: This is the ruling: all things that come during the meal as part of the meal, you do not add blessings for them either before or after. If they do not come as part of the meal but come during the meal, you a blessing before for them, but not a blessing afterwards. If they come after the meal, add a blessing on them for both before and after. They asked Ben Zoma: Why do you say that [for] things that come during the meal for the meal, you do not make a blessing on them either before or after? He said to them: the bread makes them exempt.

3. 4.

‫ דרבי יהודה‬,‫ מחלוקת בשברכותיהן שוות‬:‫אמר עולא‬ ‫ מין חביב עדיף‬:‫ ורבנן סברי‬,‫ מין שבעה עדיף‬:‫סבר‬. ‫ דברי הכל מברך על זה‬- ‫אבל בשאין ברכותיהן שוות‬ ‫ היו לפניו צנון וזית‬:‫ מיתיבי‬.‫ וחוזר ומברך על זה‬‫ הכא במאי עסקינן‬- !‫ מברך על הצנון ופוטר את הזית‬‫ אימא סיפא; רבי יהודה אומר‬,‫ אי הכי‬.‫כשהצנון עקר‬: ‫ שהזית ממין שבעה; לית ליה לרבי‬,‫מברך על הזית‬ ‫ מברך‬- ‫ כל שהוא עיקר ועמו טפלה‬:‫יהודה הא דתנן‬ ‫על העיקר ופוטר את הטפלה‬

‫ ויין פוטר‬,‫ פת פוטרת כל מיני מאכל‬:‫דאמר רבי חייא‬ ‫ דברים הבאים‬:‫ הלכתא‬,‫ אמר רב פפא‬.‫כל מיני משקים‬ ‫ אין טעונים ברכה לא‬- ‫מחמת הסעודה בתוך הסעודה‬ ‫ ושלא מחמת הסעודה בתוך‬,‫לפניהם ולא לאחריהם‬ ‫ טעונים ברכה לפניהם ואין טעונים ברכה‬- ‫הסעודה‬ ‫ טעונים ברכה בין לפניהם‬- ‫לאחריהם; לאחר סעודה‬ ‫ מפני מה אמרו‬,‫ שאלו את בן זומא‬.‫בין לאחריהם‬: ‫טעונים דברים הבאים מחמת הסעודה בתוך הסעודה אינם‬ ‫ברכה לא לפניהם ולא לאחריהם? אמר להם‬: .‫הואיל ופת פוטרתן‬

In some ways, having one bracha trump all others and apply to the whole meal is useful. But is something lost with this expediency? Why might the Rabbis of the Talmud have interpreted the Mishna this way? Why do you think bread was chosen as the 'catch-all' blessing? Wouldn't shehakol, and its blessing afterwards, be more appropriate when eating many foods?

Rambam, Laws of Brachot 3:5 Which cases are we talking about? When you have a species that is important to you, and it is not secondary. However, if it is from one of the five species [of grain] that is among the secondary, you do not make a blessing except over the essence of the thing, and you are exempted from the secondary. This is the rule for blessings: everything that is the essence of the thing, and with it there is something secondary, make the blessing over the essence and you are exempt from the secondary, whether it is mixed in with the essence, or whether it is seperate. 5.

‫]ז[ הביאו לפניו מליח בתחלה ופת עמו מברך על‬ ‫המליח ופוטר את הפת שהפת טפלה לו זה הכלל כל‬ ‫שהוא עיקר ועמו טפלה מברך על העיקר ופוטר את‬ :‫הטפלה‬

‫במה דברים אמורים כשהיה המין הזה חשוב אצלו ולא‬ ‫ אבל אם היה אחד מחמשת המינין שעירב‬,‫היה טפלה‬ ‫טפלה אינו מברך אלא על העיקר ופוטר את הטפלה‬, ‫וזה כלל בברכות כל שהוא עיקר ועמו טפלה מברך על‬ ‫העיקר ופוטר את הטפלה בין שהיתה הטפלה מעורבת‬ .‫עם העיקר בין שלא היתה מעורבת‬

Why are the rabbis preoccupied with distinguishing between the 'primary' and 'secondary' parts of a meal? What would be the benefits and drawbacks of blessing each individual component?

III. Mindfulness and Brachot Babylonian Talmud Brachot 12a It is obvious: If he has a cup of wine in his hand and he thinks it

‫ היכא דקא נקיט כסא דחמרא בידיה וקסבר‬,‫פשיטא‬ 13

is whiskey, and he begins the blessing with the mindset that it is whiskey and closes it with the mindset that it is wine, he is exempt. If he had said "shehakol ne'hiyeh bid'varo," he would also be exempt. As it is taught: on everything, if he says "shekol ne'hiyeh bid'varo," he is exempt. Instead, if it is a case where he has whiskey in his hand, and he thinks it is wine, and he begins with the mindset this it is wine and closes with whiskey -- then what? Do we follow the first part of the blessing, or the end of the blessing? Come and learn: during the morning service, if you open with 'the creator of lights' [the morning blessing] and close with 'the bringer of the evening' [the evening blessing], you are not exempt. If you open with 'the bringer of the evening' and close with 'the creator of lights', you are exempt. [...] This is the rule: everything follows the closing. 1.

Which is more important in the texts, the blessing itself or the intention behind it? Which do you think is more important? Which does this text suggest is more important?

Talmud Yerushalmi Brachot 7:5 Rabbi Ba, son of Rabbi Chiya bar Abba, taught: If he ate while walking, he must stand and bless. If he ate while standing, he must sit and bless. If he ate while sitting, he must recline and bless. If he ate while reclining, he must wrap himself and bless. If he does this, he is like the ministering angels. Mishnah B'rurah Siman 5 As the sages say, a blessing should not leave your mouth unless you have intention at the time that you are saying it, and you should bless while at rest. When a person washes his hands, or makes a blessing over fruits, or makes a blessing over any other commandments which dwell in the mouth of people, he should direct his heart towards the One who created him, who bestowed God's kindness upon him, and gave him the fruit or the bread so that he can derive benefit from them. God commanded him to do the mitzvot, and he should not be as a person who does something by rote, or someone who has words come out of his mouth without meaning them in his heart. 2. 3.

‫דשכרא הוא ופתח ומברך אדעתא דשכרא וסיים‬ ‫ דאי נמי אם אמר שהכל נהיה בדברו‬,‫ יצא‬- ‫בדחמרא‬ ‫ על כולם אם אמר שהכל נהיה בדברו‬:‫ דהא תנן‬,‫ יצא‬‫ היכא דקא נקיט כסא דשכרא בידיה וקסבר‬,‫ אלא‬.‫יצא‬ ‫ וסיים‬,‫ פתח ובריך אדעתא דחמרא‬,‫דחמרא הוא‬ ‫ או בתר‬,‫ מאי? בתר עיקר ברכה אזלינן‬,‫בדשכרא‬ ‫ פתח ביוצר אור‬,‫ שחרית‬:‫ תא שמע‬- ?‫חתימה אזלינן‬ ‫ פתח במעריב ערבים‬,‫ לא יצא‬- ‫וסיים במעריב ערבים‬ ‫ פתח במעריב ערבים‬,‫ יצא; ערבית‬- ‫וסיים ביוצר אור‬ ‫ פתח ביוצר אור וסיים‬,‫ לא יצא‬- ‫וסיים ביוצר אור‬ ‫ הכל הולך אחר‬:‫ יצא; כללו של דבר‬- ‫במעריב ערבים‬ ‫החתום‬

‫רבי בא בריה דרבי חייא בר אבא אכל מהלך עומד‬ ‫ומברך אכל עומד יושב ומברך אכל יושב מיסב ומברך‬ ‫אכל מיסב מתעטף ומברך אם עשה כן הרי הוא‬ ‫כמלאכי השרת‬

‫ כמו שאחז"ל ]ברכות מ"ז[ שלא יזרוק‬- ‫פי' המלות‬ ‫הברכה מפיו אלא יכוין בעת האמירה ויברך בנחת וז"ל‬ ‫ס"ח סי' מ"ו כשהוא נוטל ידיו או שמברך על הפירות‬ ‫או על המצות השגורות בפי כל אדם יכוין לבו לשם‬ ‫בוראו אשר הפליא חסדו עמו ונתן לו הפירות או הלחם‬ ‫להנות מהם וציוהו על המצות ולא יעשה כאדם העושה‬ : ‫דבר במנהג ומוציא דברים מפיו בלא הגיון הלב‬

Why would our tradition have such specific blessings, and yet not want them to be said by 'rote'? Is it possible to "mean it in your heart" when you are saying someone else's words? When do the words of the brachot help our hearts to feel gratitude? When might they hinder us?

IV. Strictness and Leniency Within Brachot Rambam, Laws of Prayer 4:15 Proper intention: what is it? Any prayer which is not recited with proper intention is not prayer. If one prays without proper intention, he must repeat his prayers with proper intention. One who is in a confused or troubled state may not pray until he composes himself. Thereofre, one who comes in from a journey and is tired or irritated is forbidden to pray until he composes himself. Our Sages taught that one should wait three days until he is rested and his mind is settled, and then he should pray. 1. 2.

What do you make of the Rambam's idea that if your mind is not settled, you should not pray? Are brachot meant to be said once we're at peace, or can they be a mechanism to generate that peace of mind? How could freedom of expression in blessings help us generate intention? How could it hinder that process?

Tosefta Brachot 4:4-5 4. If they brought before him types of sweets, he should bless on them "Creator of types of sweets." Over seeds and grasses, he should say, "Creator of types of seeds." Over vegetables, he says

‫כוונת הלב כיצד כל תפלה שאינה בכוונה כ אינה‬ ‫ ואם התפלל בלא כוונה חוזר ומתפלל בכוונה‬,‫תפלה‬, ‫מצא דעתו משובשת ולבו טרוד אסור לו להתפלל עד‬ ‫ לפיכך הבא מן הדרך והוא עיף או‬,‫שתתיישב דעתו‬ ‫ אמרו‬,‫מיצר אסור לו להתפלל עד שתתיישב דעתו‬ ‫חכמים ישהה שלשה ימים עד שינוח ותתקרר דעתו‬ .‫ואח"כ יתפלל‬

‫הלכה ד‬ ‫הביאו לפניו מיני תרגומה מברך עליהן בורא מיני כסנין‬

"Creator of the fruits of the land." R. Yehuda says, "Blessed are You at whose word the earth sprouts." R. Meir says, "Even if he sees the bread, he says 'Blessed is the One who created the bread; how nice is its benefit,' and this is his blessing." 5. If he sees figs, he says "Blessed is the One who created the figs, praise the greatness of its benefit"-- this is his blessing. R. Yosi says, "Anyone who departs from the formula outlined by the sages has not fultilled his obligation."

3. 4.

‫על הזרעים או' בורא מיני זרעים ועל הדשאים או' בורא‬ ‫מיני דשאים ועל ירקות או' בורא פרי האדמה ר' יהודה‬ ‫או' ברוך מצמיח אדמה בדברו ר' מאיר או' אפלו ראה‬ ‫את הפת ואמ' ברוך אשר ברא את הפת זו כמה היא‬ ‫נאה זו ברכתה‬ ‫הלכה ה‬ ‫'ראה את התאנים )ואמ' ברוך שברא את התאנים( ואמ‬ ‫ברוך שברא את התאנים הללו כמה נאין הן זו ברכתן‬ ‫ר' יוסי או' כל המשנה ממטבע )ר'( שטבעו חכמים‬ ‫בברכה לא יצא‬

What does the disagreement between R. Yosi and the others in Tosefta Brachot 4:4-5 show about the development of the brachot. Do you agree with R. Yosi or R. Meir? What is the importance of adhering to a formula? Why are the rabbis so set on everyone blessing in the same way?

Mishnah Brachot 4:4-5 4. Rabbi Eliezer said, "The one who makes his prayer a set text, his prayer is not a suplication." Rabbi Yehoshua said, "The one who is traveling in a dangerous place, he should say a short prayer." He says, "Save, God, Your people, the remainder of Israel. At every crossing point may their needs be met. Blessed are you, Hashem, who hears prayer." 5. If one is riding on a donkey, he should dismount. If he cannot dismount, he should turn his face. If he cannot turn his face, he should direct his heart towards the Holy of Holies.

‫]ד[ רבי אליעזר אומר העושה תפלתו קבע אין תפלתו‬ ‫תחנונים רבי יהושע אומר המהלך במקום סכנה מתפלל‬ ‫תפלה קצרה אומר הושע השם את עמך את שארית‬ ‫ישראל בכל פרשת העבור יהיו צרכיהם לפניך בא"י‬ ‫שומע תפלה‬: [‫ה[ היה רוכב על החמור ירד ואם אינו יכול לירד יחזיר‬ ‫את פניו ואם אינו יכול להחזיר את פניו יכוין את לבו‬ :‫כנגד בית קדש הקדשים‬

Mishnah Brachot 6:2 If you are blessing over fruit from a tree and you say "borei p'ri ha'adamah," you are exempt. If you are blessing fruits from the land and you say "borei p'ri ha'etz," you are not exempt. For anything, if you say "shekol ne'hiyeh bid'varo," you are exempt.

‫ב[ ברך על פירות האילן בורא פרי האדמה יצא ועל‬ ‫פירות הארץ בורא פרי העץ לא יצא על כולם אם אמר‬ :‫שהכל נהיה יצא‬

Is it possible to pray according to specific formulas, but not pray as if from a "set text"? How or how not? What do you think R. Eliezer was cautioning against?

What is the essence of a blessing? Rabbi Joel Mosbacher Framing Questions • What can one do to transform otherwise meaningless activities into spiritual practices? • What is the essence of a blessing? • Are there other tools that we can use to uplift the ordinary? • How can we apply this principle to our daily lives? Mishnah Brachot 4:2 “When Rabbi Nechunyah bar Hakanah would enter the Beit Midrash and depart, he would offer a short prayer. They asked him: What place is this for this prayer? He said to them: When entering, I pray that no stumbling block should arise through me and when I leave I give thanks for my lot.” 1. 2. 3.

‫רבי נחוניה בן הקנה היה מתפלל בכניסתו לבית המדרש‬ .‫ מה מקום לתפילה זו‬,‫ אמרו לו‬.‫ תפילה קצרה‬,‫וביציאתו‬ ,‫ בכניסתי אני מתפלל שלא תארע תקלה על ידי‬,‫אמר להם‬ ‫וביציאתי אני נותן הודיה על חלקי‬

What is the “stumbling block” that this Rabbi is referring to? What is he giving thanks for? Why are they surprised that he would pray when entering and leaving the Beit Midrash?

The stumbling block could be a reference to mistakes made in Torah learning, which could result in distortion of Jewish Law, unfair verdicts or settlements, or other forms of damage. He is giving thanks for the opportunity to learn the Torah and earn merit for his studies. They are surprised that he would say these prayers at the doorway of the Beit Midrash, since a doorway is simply a ordinary passageway. Why not wait until you have reached the place where you learn and pray? But Rabbi Nechunyah saw the opportunity to take an otherwise meaningless action, the entering and exiting of a room, and transform it with positive intentions to become a holy act of Divine Service. Talmud Bavli, Brachot 35b “Rabbah bar Bar Chanah said in the name of R. Johanan, reporting R. Judah bar Ila'i: See what a difference there is between the earlier and the later generations. The earlier generations made the study of the Torah their main concern and their ordinary work subsidiary to it, and both prospered in their hands. The later generations made their ordinary work their main concern and their study of the Torah subsidiary, and neither prospered in their hands.” 4. 5. 6.

‫אמר רבה בר בר חנה אמר רבי יוחנן משום רבי יהודה ברבי‬ ‫אלעאי‬: ‫בא וראה שלא כדורות הראשונים דורות האחרונים‬, ‫דורות הראשונים עשו תורתן קבע ומלאכתן עראי ־ זו וזו‬ ‫נתקיימה בידן‬, ‫דורות האחרונים שעשו מלאכתן קבע ותורתן‬ ‫עראי ־ זו וזו לא‬. ‫נתקיימה בידן‬

According to this Rabbi, why did the earlier generations prosper in their ordinary work? Why did the later generations fail? What does it mean to make something one’s main concern? Does this mean that one has to devote more time to it? Is a change of attitude enough?

Mishnah, Brachot 6:1 “How does one recite blessings for fruits? For fruits growing on a tree, one says, "...Who created the fruit of the tree," Except for wine; For wine, one says, "...Who created the fruit of the vine." For fruits growing from the earth, one says, "...Who created the fruit of the ground,"Except for bread; For bread, one says, "...Who brings forth bread from the earth." For vegetables, one says, "...Who created the fruit of the ground." Rabbi Yehudah says: One should say instead, "...Who created various types of herbs."”

‫ הוא אומר בורא‬,‫ על פירות האילן‬:‫כיצד מברכין על הפירות‬ .‫ שעל היין הוא אומר בורא פרי הגפן‬,‫ חוץ מן היין‬,‫פרי העץ‬ ,‫ חוץ מן הפת‬,‫ הוא אומר בורא פרי האדמה‬,‫ועל פירות הארץ‬ ‫ הוא‬,‫ על הירקות‬.‫שעל הפת הוא אומר המוציא לחם מן הארץ‬ ‫ בורא מיני דשאים‬,‫אומר בורא פרי האדמה; רבי יהודה אומר‬

Talmud Yerushalmi, Brachot “It is written, “The Earth and all therein is the Eternal’s” [Ps. 24:1]. One who derives any benefit from the world without first reciting a blessing, has committed a sacrilege. [He may not derive any benefit] until [he fulfills all the obligations] which permit him [to derive benefit, i.e. recites the proper blessings]

‫כתיב לה׳ הארץ ומלואה תבל ויושבי בה‬ ‫הנהנה כלום מן העולם מעל עד שיתירו לו‬ ‫המצות‬

[Tosefta. 4:1]

7. 8.

How does saying a blessing transform sacrilegious behavior into acceptable – even sacred behavior? In what other aspects of your life might this work? i.e., through words, blessings, prayer, study—how might these tools be used to transform or redeem otherwise profane acts into sacred ones?

Talmud Yerushalmi, Brachot Said R. Abahu, “It is written, ‘You shall not sow your vineyard with two kinds of seed, lest the whole yield be forfeited to the sanctuary, the crop which you have sown and the yield of the vineyard’ [Devarim 22:9]. The produce of the entire world is sacred like the fruits of such a vineyard. How does one redeem it? By reciting a blessing.” R. Hezekiah, R. Jeremiah, R. Abun in the name of R. Simeon bar Laqish, “I say to the Eternal, ‘You are my Eternal; I have no good apart from you’ [Ps. 16:2]. If you eat and recite the blessings, it is as if you have eaten of your own produce.”

‫אמר רבי אבוה כתיב פן תקדש המלאה הזרע‬ ‫אשר תזרע ותבואת הכרם העולם כולו ומלואו‬ ‫עשוי ככרם ומהו פדיונו ברכה ר׳ יחזקיה רבי‬ ‫ירמיה רבי אבון בשם ר״ש בן לקיש אמרת לה׳‬ ‫ה׳ אתה טובתי בל עליך אם אכלת וברכת‬ ‫כביכול כאילו משלך אכלת‬

9. What does this text imply about ownership of produce? 10. How does eating feel different if we grow the food ourselves versus if we buy it from someone else who grew it? How might the blessings we say be different if we grew it versus if we bought it from a store who bought it from who knows who? 11. How might those differences change the kavannah or even the words of the blessing we might wish to say when we eat food from various sources? Talmud Yerushalmi, Brachot Another interpretation of, “I have no good apart from you:” My goodness will endure in your body. Another interpretation of, “I have no good apart from you: May all that is good be combined together, and be bestowed upon you. Said R. Aha, “What does, ‘Apart from you’ mean? Only with your consent will I bring good into the world”. As it says, “Moreover Pharaoh said to Joseph, ‘I am Pharaoh, and without your consent no man shall lift up hand or foot [in all the Land of Egypt]’” [Breishit 41:44].

‫ד״א טובתי בל עליך מבלה אני טובתי בגופך‬ ‫ד״א טובתי בל עליך יבללו כל הטובות ויבואו‬ ‫עליך אמר רבי אחא מהו בל עליך שאיני מביא‬ ‫טובה על העולם מבלעדיך כמה דאת אמר‬ ‫ובלעדיך לא ירים איש את ידו‬

12. What do these other interpretations imply? 13. Which interpretations resonate most profoundly with you? 14. How do you understand the phrase, “I have no good apart from you”?

Talmud Bavli, Brachot 35a We have found a proof for the case of [the produce of the vineyard]: whence do we find [that a benediction is required] for other species?16 It can be learnt from the vineyard. Just as the vineyard being something that is enjoyed requires a blessing, so everything that is enjoyed requires a blessing. But this may be refuted: How can we learn from a vineyard, seeing that it is subject to the obligation of the gleanings?17 — We may cite the instance of corn.18 How can you cite the instance of corn, seeing that it is subject to the obligation of hallah?19 — We may then cite the instance of the vineyard, and the argument goes round in a circle: The distinguishing feature of the first instance is not like that of the second, and vice versa. The feature common to both is that being things which are enjoyed they require a blessing; similarly everything which is enjoyed requires a blessing. But this [argument from a] common feature [is not conclusive], because there is with them20 the common feature that they are offered on the altar!21 We may then adduce also the olive from the fact that it is offered on the altar. But is [the blessing over] the olive derived from the fact that it is offered on the altar? It is explicitly designated kerem,22 as it is written, And he burnt up the shocks and the standing corn and also the olive yards [kerem]?23 — R. Papa replied: It is called an olive kerem but not kerem simply. Still the difficulty remains: How can you learn [other products] from the argument of a common factor, seeing that [wine and corn] have the common feature of being offered on the altar? — Rather it is learnt from the seven species.24 Just as the seven species are something which being enjoyed requires a blessing,25 so

‫אשכחן כרם שאר מינין מנין דיליף מכרם מה‬ ‫כרם דבר שנהנה וטעון ברכה אף כל דבר‬ ‫שנהנה טעון ברכה איכא למפרך מה לכרם שכן‬ ‫חייב בעוללות קמה תוכיח מה לקמה שכן חייבת‬ ‫בחלה כרם יוכיח וחזר הדין לא ראי זה כראי זה‬ ‫ולא ראי זה כראי זה הצד השוה שבהן דבר‬ ‫שנהנה וטעון ברכה אף כל דבר שנהנה טעון‬ ‫ברכה מה להצד השוה שבהן שכן יש בו צד‬ ‫מזבח ואתי נמי זית דאית ביה צד מזבח וזית‬ ‫מצד מזבח אתי והא בהדיא כתיב ביה כרם‬ ‫דכתיב )שופטים טו( ויבער מגדיש ועד קמה‬ ‫ועד כרם זית אמר רב פפא כרם זית אקרי כרם‬ ‫סתמא לא אקרי מ"מ קשיא מה להצד השוה‬ ‫שבהן שכן יש בהן צד מזבח אלא דיליף לה‬ ‫משבעת המינין מה שבעת המינין דבר שנהנה‬ ‫וטעון ברכה אף כל דבר שנהנה טעון ברכה מה‬ 17

everything which is enjoyed requires a blessing. How can you argue from the seven species. seeing that they are subject to the obligation of first-fruits? And besides, granted that we learn from them that a blessing is to be said after partaking, how do we know it is to be said before? — This is no difficulty, being learnt a fortiori: If he says a blessing when he is full, how much more should he do so when he is hungry? Now as for the one who reads 'planting of the fourth year', we may grant he has proved his point with regard to anything planted. But whence does he derive it in regard to things that are not planted, such as meat, eggs and fish? — The fact is that it is a reasonable supposition that it is forbidden to a man to enjoy anything of this world without saying a blessing.26

‫לשבעת המינין שכן חייבין בבכורים ועוד‬ ‫התינח לאחריו לפניו מנין הא לא קשיא דאתי‬ ‫בקל וחומר כשהוא שבע מברך כשהוא רעב‬ ‫לכ"ש ולמאן דתני נטע רבעי הא תינח כל דבר‬ ‫נטיעה דלאו בר נטיעה כגון בשר ביצים ודגים‬ ‫מנא ליה אלא סברא הוא אסור לו לאדם שיהנה‬ ‫מן העולם הזה בלא ברכה‬

15. In the end, the Rabbis rely on “reasonable supposition” when they can’t find a perfect prooftext; does this surprise you? Why or why not? Abraham Joshua Heschel. God in Search of Man, p.48 Three times a day we pray: We thank You…for Your miracles which are daily with us. For Your continual marvels…In The evening liturgy we recite the words of Job (9:10): He performs wonders that cannot be fathomed, miracles that cannot be counted. Every evening we recite, ‘God creates light and makes the dark’. Twice a day we say: ‘God is One’. What is the meaning of such repetition? A scientific theory, once it is announced and accepted, does not have to be repeated twice a day. The insights of wonder must be constantly kept alive. Since there is a need for daily wonder, there is a need for daily worship. The sense for ‘the miracles which are daily with us,’ the sense for the ‘continual marvels,’ Is the source of prayer. There is no worship, no music, no love, if we take for granted the blessings or defeats of living. No routine of the social, physical, or physiological order must dull our sense of surprise at the fact that there is a social, a physical, or a physiological order must dull our sense of surprise at the fact that there is a social, a physical, or a physiological order. We are trained in maintaining our sense of wonder by officering a prayer before the moment of food. Each time we are about to drink a glass of water, we remind ourselves of the eternal mystery of creation, ‘Blessed are You…by Whose word all things come into being.’ A rival act and a reference to the supreme miracle. Wishing to eat bread or fruit, to enjoy a pleasant fragrance a or up of wine; on tasting fruit in season for the first time; on seeing a rainbow, or the ocean; on noticing trees when they blossom; on meeting a sage in Torah or in secular learning; on hearing good or bad tidings—we are taught to invoke God’s great name and our wareness of God. Even on performing a physiological function we say, ‘Blessed are You…who heals all flesh and does wonders.’ This is one of the great goals of the Jewish way of living: to experience commonplace deeds as spiritual adventures, to feel the hidden love and wisdom in all things. ‘The belief in the ‘the hidden miracles’ is the basis for the entire Torah. A person has no share in Torah unless they believe that all things and all events in the life of the individual as well as in the life of society are miracles. There is no such thing as the natural course of events.’ (Nachmanides) 16. What is Heschel’s reasoning for why we should say blessings? 17. Do you believe that “all things and all events are miracles”? 18. What are the reasons given my Talmud Bavli and Yerushalmi about why we should say blessings? How would you rank them in order of importance to you?

“Processed Food and Blessings” Rabbi Joel Mosbacher Talmud Yerushalmi, Brachot 57b R. Yochanan ate olives and recited blessings before and after. And R. Hiyya bar Abba stared at him. Said to him R. Yochanan, “Babylonian, what are you staring at? Don’t you know that blessings must be recited before and after eating any food of the seven kinds of produce [of the Land of Israel]?” The Talmud explains: He knew the law. So what was his question? He had a doubt whether one should recite a blessing over the olive because when you remove the olive’s pit, it leaves you with less than an olive’s bulk of volume, i.e. less than the minimum volume for which one recites a blessing. And did R. Yochanan not know that when you remove the olive’s pit, you are left with less than the minimum volume? R. Yochanan acted as he did because he held the opinion that a minimum bulk is not required for a piece of food in its’ full natural form. From R. Yochanan’s words we may conclude that if one ate even a single grape or pomegranate seed, a blessing must be recited before and after it. 1. 2.

‫רבי יוחנן נסב זיתא ובירך לפניו ולאחריו והוה‬ ‫רבי חייא בר ווא מסתכל ביה אמר ליה רבי יוחנן‬ ‫בבלייא למה את מסתכל בי לית ליך כל שהוא‬ ‫ממין שבעה טעון ברכה לפניו ולאחריו אית ליה‬ ‫ומה צריכה ליה מפני שגלעינתו ממעטתו ולית ליה‬ ‫לר״י שגלעינתו ממעטתו מה עביד ליה ר׳ יוחנן‬ ‫משום ברייה‬ ‫מילתיה דר״י אמרה שכן אפי׳ אכל פרידה אחת‬ ‫של ענב או פרידה אחת של רימון‬. ‫שהוא טעון‬ ‫ברכה לפניה ולאחריה‬

According to the words of Rabbi Yochanan, one is required to recite a blessing on a food in its’ full natural form, even if it does not have the minimum amount normally required. Why a minimum amount is normally required? How does eating a food in the “full natural form” fulfill the same requirement? Does this mean that whole, unprocessed foods are ‘better’?

Talmud Yerushalmi, Brachot 57b R. Abba said, “Rav and Shmuel both say, ‘Over a cooked vegetable one says, “for all come into being by his word”’. R. Zeira in the name of Shmuel, “Over cooked turnip heads, if one eats them when they are intact, one says, ‘Who creates fruit of the earth’; If he grinds them up to eat them one says, ‘For all came into being by his word.’” Said R. Yose, “Does not our Mishnah imply that one should recite a different blessing over ground up vegetables? For it says, Except for bread, for over bread it says, ‘who brings forth bread from the earth’ [6:1]. And is bread not [made from] ground grain? Since we recite a different blessing over bread should we not recite a different blessing over cooked vegetables if they are ground up, contrary to R. Abba’s citation of the ruling of Rav and Shmuel above? “This is not a valid inference because the Mishnah specifies, “Except for bread” (in the category of ground-produce, only bread receives a special blessing). This implies that with regards to the blessing we recite, we make no similar distinction for other foods. Even if the food is ground up, we treat it as if it was intact and we recite for it the same blessings.”

‫רבי אבא אמר רב ושמואל תרויהון אמרין ירק‬ ‫שלוק אומר עליו שהכל נהיה בדברו רבי זעירא‬ ‫בשם שמואל ראשי לפתות ששלקן אם בעיינן הן‬ ‫אומר עליהם בורא פרי האדמה שחקן אומר עליהן‬ ‫שהכל נהיה בדברו א״ר יוסי ומתניתא אמרה כן‬ ‫חוץ מן הפת שעל הפת הוא אומר המוציא לחם מן‬ ‫הארץ ופת לאו שחוק הוא לא מר אלא חוץ מן‬ ‫הפת הא שאר כל הדברים אע״פ‬. ‫ששחוקי׳ הן‬ ‫בעינן הן‬

The ruling of R. Abba says that all cooked vegetables receive the same blessing---he does not make the distinction that R. Zeira makes between whole and ground-up vegetables. But R. Yose suggests that ground-up vegetables should have a quality similar to bread, and receive, if not a better blessing, at least a different one. But the Gemara concludes, from the language of the Mishnah, “except for bread”, that the only item in the category of ground-produce for which we make such a distinction at all, is bread. 3.

What is the quality that we find in bread that creates the requirement for a special blessing, that we don’t find in other processed ground-produce?

Talmud Bavli, Brachot 37a-b The Master said [above]: 'If one chews rice he says over it "Who creates the fruit of the ground". If he grinds and bakes it and then soaks it, even if the pieces are still whole, he says before it, "Who creates the various kinds of foods", and after it one blessing which includes three'. But it has been taught: After it he need not say any blessing at all?10 (the intention here is the blessing, “that everything is made according to His Word”) — R. Shesheth replied: There is no contradiction: the one statement expresses the view of R. Gamliel, the other that of the Rabbis, as it has been taught: This is the general

‫אמר מר הכוסס את האורז מברך עליו בורא פרי‬ ‫האדמה טחנו אפאו ובשלו אע"פ שהפרוסות‬ ‫קיימות בתחלה מברך עליו בורא מיני מזונות‬ ‫ולבסוף ברכה אחת מעין שלש והתניא לבסוף ולא‬ ‫כלום אמר רב ששת לא קשיא הא ר"ג והא רבנן‬ ‫דתניא זה הכלל כל שהוא משבעת המינים רבן‬ 19

rule: after partaking of anything that belongs to the seven species,11 R. Gamliel says that three blessings should be said, while the Rabbis say, one that includes three. Once R. Gamliel and the elders were reclining in an upper chamber in Jericho, and dates12 were brought in and they ate, and R. Gamliel gave permission to R. Akiba to say grace. and R. Akiba said quickly the one blessing which includes three. Said R. Gamliel to him: Akiba, how long will you poke your head into quarrels?13 He replied: Master, although you say this way and your colleagues say the other way, you have taught us, master, that where an individual takes issue with the majority, the halachah is determined by the majority. R. Judah said in his [R. Gamliel's] name:14 [After partaking of] any food from the seven species , not being a kind of grain or which belongs to one of the kinds of grain but has not been made into bread, R. Gamliel says that three blessings are to be said, while the Sages say, only one blessing [which includes three]. [After] anything which belongs neither to the seven species nor to any kind of grain, for instance bread of rice or millet, R. Gamliel says that one blessing which includes three is to be said, while the Sages say, no grace at all (the intention is like above). To which authority do you then assign this statement?1 To R. Gamliel. Look now at the latter half of the first statement2 viz., 'if the pieces are no longer whole, he says before partaking "who creates various kinds of foods", and after partaking one blessing which includes three'. Whose view does this express? Shall I say that of R. Gamliel? Seeing that R. Gamliel requires a grace of three blessings after dates and pounded grain,3 is there any question that he should require it if the pieces are no longer whole?4 Hence, obviously, it must be the view of the Rabbis.5 If that is the case, there is a contradiction between two statements of the Rabbis?6 — No; I still say, it is the view of the Rabbis; and in connection with rice you should read, 'after partaking he does not say any blessing'. 4. 5. 6.

‫גמליאל אומר שלש ברכות וחכמים אומרים ברכה‬ ‫אחת מעין שלש ומעשה ברבן גמליאל והזקנים‬ ‫שהיו מסובין בעלייה ביריחו והביאו לפניהם‬ ‫כותבות ואכלו ונתן רבן גמליאל רשות לר' עקיבא‬ ‫לברך קפץ וברך רבי עקיבא ברכה אחת מעין‬ ‫שלש אמר ליה רבן גמליאל עקיבא עד מתי אתה‬ ‫מכניס ראשך בין המחלוקת א"ל רבינו אע"פ‬ ‫שאתה אומר כן וחבריך אומרים כן למדתנו רבינו‬ ‫יחיד ורבים הלכה כרבים רבי יהודה אומר משמו‬ ‫כל שהוא משבעת‬.‫המינים‬ ‫ולא מין דגן הוא או מין דגן ולא עשאו פת ר"ג אומר‬ ‫שלש ברכות וחכ"א ברכה אחת כל שאינו לא משבעת‬ ‫המינין ולא מין דגן כגון פת אורז ודוחן ר"ג אומר‬ ‫ברכה אחת מעין שלש וחכ"א ולא כלום במאי‬ ‫אוקימתא כר"ג אימא סיפא דרישא אם אין הפרוסות‬ ‫קיימות בתחלה מברך עליה בורא מיני מזונות ולבסוף‬ ‫מברך עליה ברכה אחת מעין שלש מני אי ר"ג השתא‬ ‫אכותבות ואדייסא אמר ר"ג ג' ברכות אם אין‬ ‫הפרוסות קיימות מיבעיא אלא פשיטא רבנן אי הכי‬ ‫קשיא דרבנן אדרבנן אלא לעולם רבנן ותני גבי‬. ‫אורז‬ ‫ולבסוף אינו מברך עליו ולא כלום‬

Why does the blessing change when eating rice that has been ground and baked rather than simply a whole kernel? What is the role of recognition of an ingredient in determining the blessing said over it? What is the difference between non-seven-species grains versus dates that implies a different requirement for post-blessings?

Pe’ah ‐ ‘Corner’: concerns the commandment to leave the corner of one's field for the poor, and discusses the rights of the poor in general. Leviticus – Vayikra 19: 9‐10

‫ לֹא ְת ַכ ֶלּה‬,‫ ְק ִציר אַ ְר ְצ ֶכם‬-‫ ט וּ ְב ֻק ְצ ְר ֶכם ֶאת‬9 And when you reap the harvest of your land, do not reap the corner of your field and do not gather the gleaning of your harvest. .‫ לֹא ְת ַל ֵקּט‬,‫ְפּאַת ָשׂ ְד ָך ִל ְקצֹר; וְֶל ֶקט ְק ִצי ְר ָך‬ :‫ וּ ֶפ ֶרט ַכּ ְר ְמ ָך לֹא ְת ַל ֵקּט‬,‫ י וְַכ ְר ְמ ָך לֹא ְתעוֹ ֵלל‬10 And do not glean your vineyard or gather the fallen fruit of your vineyard; rather leave them for the poor and for the stranger: I am the ... ‫ ֲאנִי‬,‫ ֶל ָענִי וְַלגֵּר ַתּ ֲעזֹב אֹ ָתם‬LORD your God. Deuteronomy ‐ Devarim 24: 19–22

‫ יט ִכּי ִת ְקצֹר ְק ִצי ְר ָך ְב ָשׂ ֶד ָך וְ ָשׁ ַכ ְח ָתּ‬19 When you reap your harvest in your field, and have forgotten a sheaf in the field, do not go back to fetch it; it will be for the stranger, for the fatherless, and ‫ ַלגֵּר‬--‫ לֹא ָתשׁוּב ְל ַק ְחתּוֹ‬,‫ עֹ ֶמר ַבּ ָשּׂ ֶדה‬for the widow; that the LORD your God may bless you in all the work of your ,ָ...‫ ְל ַמ ַען יְָב ֶר ְכ‬:‫ יִ ְהיֶה‬,‫ ַליָּתוֹם וְָלאַ ְל ָמנָה‬hands. {S} } .‫ְבּכֹל ַמ ֲע ֵשׂה יֶָדי ָך‬ :‫ לֹא ְת ַפ ֵאר אַ ֲח ֶרי ָך‬,‫ כ ִכּי ַת ְחבֹּט זֵי ְת ָך‬20 When you beat your olive tree, do not go over the boughs again; it will be for the stranger, for the fatherless, and for the widow. .‫ יִ ְהיֶה‬,‫ַלגֵּר ַליָּתוֹם וְ ָלאַ ְל ָמנָה‬ ‫ לֹא ְתעוֹ ֵלל‬,‫ כא ִכּי ִת ְבצֹר ַכּ ְר ְמ ָך‬21 When you gather the grapes of your vineyard, do not glean it after you; it will be for the stranger, for the fatherless, and for the widow. .‫ יִ ְהיֶה‬,‫ ַלגֵּר ַליָּתוֹם וְָלאַ ְל ָמנָה‬:‫אַ ֲח ֶרי ָך‬ Discussion Questions 1. 2. 3. 4.

What is reaping, and what is gleaning? Who is a stranger? How did the poor and the stranger get this leftover harvest? Can the poor people of today get the leftover harvest in the same way? Why is the reward for following peah that "the LORD your God may bless you in all the work of your hands"?

Mishnah Pe’ah 1:1 “These things have no measure: the corner [of the field], the first fruits, the pilgrimage to Jerusalem, deeds of loving‐kindness, and the study of Torah.”

‫מסכת פאה פרק א‬ ‫ ותלמוד תורה‬,‫ וגמילות חסדים‬,‫ והריאיון‬,‫ והביכורים‬,‫הפאה‬--‫א אלו דברים שאין להם שיעור‬,‫א‬ Discussion Questions 1. Why does Peah have no measure? 2. How is Peah related to first fruits, pilgrimage, loving‐kindness, and/or Torah? 3. This verse, Mishnah Peah 1:1 is recited daily during morning prayer. Why? 4. Does this source help us figure out how to implement Peah? Why or why not?

Mishna Pe’ah 1:2 “One should not give pe’ah less than one‐sixtieth [of the field], and even though they said pe’ah has no measure, everything depends on the size of the field, the number of the poor, and according to the extent of the crop”

‫מסכת פאה פרק א‬ ‫ ולפי‬,‫ ולפי רוב העניים‬,‫ הכול לפי גודל השדה‬:‫ אף על פי שאמרו אין לפיאה שיעור‬,‫ב אין פוחתין לפיאה משישים‬,‫א‬ ‫הענווה‬ Discussion Questions 1. 2. 3.

Does this source contradict Peah 1:1? Why or why not? How does Peah’s percentage compare to Ma’aser? What does this tell us about Peah & Ma’aser? This mishnah seems to empower the farmer to decide how much Peah to leave, based on three important factors. What are the pros and cons of implementing a food justice system based on farmers following an honor code?

Mishna Pe’ah 4:4 Pe’ah—we do not harvest it with sickles and we do not uproot it with spades, lest the people strike one another.

1. 2.

‫אין קוצרין אותה במגלות ואין עוקרין‬--‫פיאה‬ .‫ כדי שלא יכו איש את ריעהו‬,‫אותה בקרדומות‬

Who are they? Why would they strike one another? Taking this Mishnah into consideration, imagine what this actually looked like in ancient Israel. Close your eyes and picture the reapers—what did this look like? Who do they most resemble in today’s world?

Mishna Pe’ah 5:4 A householder that was passing from place to place, and he is need—he can take leqet, shichichah, pe’ah, and ma’aser ani, and when he will return to his house, he shall pay—these are the words of Rabbi Eliezer; but the Sages say, he was poor at that moment.

--‫ וצרך‬,‫בעל הבית שהיה עובר ממקום למקום‬ ‫ כשיחזור‬,‫ייטול לקט שכחה ופיאה ומעשר עני‬ ‫ דברי רבי אליעזר; וחכמים‬,‫ ישלם‬,‫לביתו‬ .‫ עני היה באותה שעה‬,‫אומרים‬

1. What is Leket? What is Shichichah? What is Ma’aser Ani? 2. Why can a householder take pe’ah while travelling? 3. According to this Mishnah, how do the Rabbis define wealth and/or poverty?

General Pe’ah Study Shuli Passow and Jessy Gross Leviticus 19:9-10 When you reap the harvest of your land, you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest. You shall not pick your vineyard bare or gather the fallen fruit of your vineyard; you shall leave them for the poor and the stranger: I the Lord am your God.

‫)ט( ובקצרכם את קציר ארצכם לא תכלה פאת שדך לקצר ולקט‬ :‫קצירך לא תלקט‬ ‫)י( וכרמך לא תעולל ופרט כרמך לא תלקט לעני ולגר תעזב אתם‬ :‫אני יקוק אלהיכם‬

Deuteronomy 14:22-29 You shall set aside every year a tenth part of all the yield of your sowing that is brought from the field. You shall consume the tithes of your new grain and wine and oil, and the firstlings of your herds and flocks, in the presence of the Lord your God, in the place where God will choose to establish God’s name, so that you may learn to revere the Lord your God forever. ..but do not neglect the Levite in your community, for he has no hereditary portion as you have. Every third year you shall bring out the full tithe of your yield that year, but leave it within your settlements. Then the Levite, who has no hereditary portion as you have, and the stranger, the fatherless, and the widow in your settlements shall come and eat their fill, so that the Lord your God may bless you in all the enterprises you undertake.

:‫)כב( עשר תעשר את כל תבואת זרעך היצא השדה שנה שנה‬ ‫)כג( ואכלת לפני יקוק אלהיך במקום אשר יבחר לשכן שמו שם‬ ‫מעשר דגנך תירשך ויצהרך ובכרת בקרך וצאנך למען תלמד ליראה‬ …:‫את יקוק אלהיך כל הימים‬ ‫ ס‬:‫)כז( והלוי אשר בשעריך לא תעזבנו כי אין לו חלק ונחלה עמך‬ ‫)כח( מקצה שלש שנים תוציא את כל מעשר תבואתך בשנה ההוא‬ :‫והנחת בשעריך‬ ‫)כט( ובא הלוי כי אין לו חלק ונחלה עמך והגר והיתום והאלמנה‬ ‫אשר בשעריך ואכלו ושבעו למען יברכך יקוק אלהיך בכל מעשה‬ ‫ידך אשר תעשה‬

Deuteronomy 24: 19 When you reap the harvest in your field and overlook a sheaf in the field, do not turn back to get it; it shall go to the stranger, the fatherless and the widow, in order that the Lord your God may bless you in all your undertaking.

‫כי תקצר קצירך בשדך ושכחת עמר בשדה לא תשוב לקחתו לגר‬ :‫ליתום ולאלמנה יהיה למען יברכך יקוק אלהיך בכל מעשה ידיך‬

Mishna Tractate Peah 1:1 These are the things that have no measure: The Peah of the field, the first-fruits, the appearance [at the Temple in Jerusalem on Pilgrimage Festivals], acts of kindness, and the study of the Torah. These are things the fruits of which a man enjoys in this world, while the principle remains for him in the World to Come: Honoring father and mother, acts of kindness, and bringing peace between a man and his fellow. But the study of Torah is equal to them all. 1. 2. 3.

Why do you think these particular mitzvoth have no measure (ie: there is no minimum and no maximum to how much one gives or does)? What categories do they fall into? Tractate Peah appears in Seder Zeraim, the section of the Talmud that deals with agricultural practices. What do you make of the fact that our chapter opens with something that has little to do with agriculture? What might be the connection between these mitzvoth and our relationship to the land?

Mishna Tractate Peah 1:2 We don’t give less than 1/60th for Pe’ah; even though they said ‘Pe’ah does not have a fixed-amount’: everything is (really) according to the size of the field, the number of poor, and the humility. 4. 5. 6.

‫]א[ אלו דברים שאין להם שיעור הפאה והבכורים והראיון וגמ"ח‬ ‫=וגמילות חסדים= ותלמוד תורה אלו דברים שאדם אוכל פירותיהן‬ ‫בעולם הזה והקרן קיימת לו לעולם הבא כיבוד אב ואם וגמילות‬ :‫חסדים והבאת שלום בין אדם לחבירו ותלמוד תורה כנגד כולם‬

‫ אף על פי שאמרו אין לפיאה‬,‫ב אין פוחתין לפיאה משישים‬,‫א‬ ‫ ולפי הענווה‬,‫ ולפי רוב העניים‬,‫ הכול לפי גודל השדה‬:‫שיעור‬.

If the first mishna states that Peah has no measure, why does the second mishna create a minimum measure for it (1/60th of the crop)? Why do you think the rabbis created a minimum measure but no maximum? What might this suggest about the nature of a property-owner’s relationship to her harvest? What seem to be the factors that help one decide how much she is to give/leave when it comes to marking peah?

Chapter 2 These mishnayot (plural of mishna) talk about situations where a person’s field is divided in some way, either physically (mishna 1), or by virtue of the fact that more than one crop is planted in the field (mishna 5). These mishnayot are discussing whether the landowner has to leave Peah in each of these divisions. Mishnah Pe’ah 2:1 And these are the things that divide the corner of the field: A river, irrigation ditches, a private road, a public road, A public path, a permanent private path for summer and winter days, A pit, a meadow, and a different crop. If one harvests hay, this is a division, These are the words of R’ Meir. And the Sages say, "This is not a division unless it is plowed."

‫]א[ ואלו מפסיקין לפאה הנחל והשלולית ודרך היחיד ודרך הרבים‬ ‫ושביל הרבים ושביל היחיד הקבוע בימות החמה ובימות הגשמים‬ ‫והבור והניר וזרע אחר והקוצר לשחת מפסיק דברי ר' מאיר‬ :‫וחכמים אומרים אינו מפסיק אלא אם כן חרש‬

Mishnah 2:5 When one sows his field with one kind. Even though he makes two granaries,he gives one corner. If he sows two species, even though he makes one granary, He gives two corners. If he sows his field with two species of wheat, And makes one granary,he gives one corner, But if two granaries, two corners.

‫]ה[ הזורע את שדהו מין אחד אף על פי שהוא עושהו שתי גרנות‬ ‫נותן פאה אחת זרעה שני מינין אע"פ שעשאן גורן אחת נותן שתי‬ ‫פאות הזורע את שדהו שני מיני חטין עשאן גורן אחת נותן פאה‬ :‫אחת שתי גרנות נותן ב' פאות‬

Why might these mishnayot require the landowner to leave the corner of every division? Wouldn’t it be the same result if she left the same amount behind in one corner of the entire property?

Mishnah 2:6 It happened that R’ Shimon, the man of Mitzpah, Sowed and came before Rabban Gamliel, And they went up to the Chamber of Hewn Stone (the Great Sanhedrin) And they asked a question there. Nachum the clerk said, “I have received it from R’ Meiasha Who received it from his father who received it from the Pairs That received it from the Prophets, that the Law of Moshe at Sinai is: One who sows his field with two kinds of wheat, If he makes a granary, he gives one corner, If two granaries, he gives two corners.” 8. 9.

‫]ו[ מעשה שזרע ר' שמעון איש המצפה לפני רבן גמליאל ועלו‬ ‫ללשכת הגזית ושאלו אמר נחום הלבלר מקובל אני מרבי מיאשא‬ ‫שקבל מאבא שקבל מן הזוגות שקבלו מן הנביאים הלכה למשה‬ ‫מסיני בזורע את שדהו שני מיני חטין אם עשאן גורן אחת נותן פאה‬ :‫אחת שתי גרנות נותן שתי פאות‬

Narrative episodes are not common in the mishna. Why do you think Mishna 6 brings a story to illustrate the law given in Mishna 5? What is so important about this law that it warrants a story, especially one that traces the origin of the law back to Moses?

Mishnah Pe’ah 2:7 If a field was harvested by Samaritans, or harvested by robbers, Or if ants chewed it up (or locusts consumed it), Or if it was broken by wind or an animal, he is exempt. If he harvests half, and robbers harvest half, He is exempt as the obligation of the corner is when the crop is standing.

‫]ז[ שדה שקצרוה כותים קצרוה לסטים קרסמוה נמלים שברתה‬ ‫הרוח או בהמה פטורה קצר חציה וקצרו לסטים חציה פטורה‬ :‫שחובת הפאה בקמה‬

Mishnah Pe’ah 2:8 If robbers harvested half, and one harvested half, He gives a corner from what he harvested. If he harvested half, and sells it, and takes half for himself, He gives a corner for all of it. If he harvests half and dedicates half, The one who redeems it from the treasurer gives a corner for it all.

‫]ח[ קצרוה לסטים חציה וקצר הוא חציה נותן פאה ממה שקצר‬ ‫קצר חציה ומכר חציה הלוקח נותן פאה לכל קצר חציה והקדיש‬ :‫חציה הפודה מיד הגזבר הוא נותן פאה לכל‬

10. In these mishnayot, what circumstances cause the fields to be divided? How is the ruling about Peah different in these cases, and why do you think this is so? 11. Do you find it fair that a landowner has to give Peah even if her crop was partly stolen? What does this ruling suggest to you about the nature of Peah?

Tenant Farming for God Yedida Eisenstat Vayikra 25:23 “But the land must not be sold beyond reclaim, for the land is Mine; you are but strangers and residents with me.”

Vayikra 26:35-40 and Rashi As long as it lieth desolate it shall have rest; even the rest which it had not in your Shabbats, when ye dwelt upon it. Devarim 11:10-17 For the land, whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out, where thou didst sow thy seed, and didst water it with thy foot, as a garden of herbs; 11 but the land, whither ye go over to possess it, is a land of hills and valleys, and drinketh water as the rain of heaven cometh down; 12 a land which the LORD thy God careth for; the eyes of the LORD thy God are always upon it, from the beginning of the year even unto the end of the year. 13 And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the LORD your God, and to serve Him with all your heart and with all your soul, 14 that I will give the rain of your land in its season, the former rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil. 15 And I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied. 16 Take heed to yourselves, lest your heart be deceived, and ye turn aside, and serve other gods, and worship them; 17 and the anger of the LORD be kindled against you, and He shut up the heaven, so that there shall be no rain, and the ground shall not yield her fruit; and ye perish quickly from off the good land which the LORD giveth you.

Nachmanides on Devarim 11:10 Not like the land of Egypt - [Quotes Rashi then disagrees with him] And the plain meaning of the text is that it was spoken as a warning, to say to them "And keep all the commandments, then you will inherit the land flowing with milk and honey. For the Lord will give rain in your land in its time, and the land will give its yield, but know well that it is not like the land of Egypt that you would water by foot from the rivers and lakes, like a green garden. It is rather a land of mountains and valleys that will be watered from the rains of sky and by no other way." And it is necessary that God will seek her always with rains. For it is a very thirsty land and needs rain every year. And if you do not keep the will of the Lord, then He will not seek out the land with rains. Behold this is very bad - you will not sow, and the land will not blossom, and the grass will not sprout on its mountains. And [the text] returns and explains all of this in the second paragraph [of the shema, immediately following]. "If, then, you obey the commandments... I will grant the rain for your land in its season, the early rain and the late" - always. And if you do not heed, then "He will shut up the skies... And you will soon perish" from

‫ֵגרִים‬-‫ כִּי‬:‫ הָאָרֶץ‬,‫לִי‬-‫כִּי‬--‫ לֹא ִת ָמּכֵר ִל ְצ ִמתֻת‬,‫וְהָאָרֶץ‬ ‫ ִע ָמּדִי‬,‫ְתוֹשׁבִים אַתֶּם‬ ָ ‫ו‬.

‫ ָשׁ ְבתָה‬-‫ֲשׁר לֹא‬ ֶ ‫ אֵת א‬,‫ִשׁבֹּת‬ ְ ‫ תּ‬,‫ָשּׁמָּה‬ ַ ‫יְמֵי ה‬-‫כָּל‬ ‫ְשׁ ְב ְתּכֶם ָעלֶי ָה‬ ִ ‫ בּ‬,‫ְשׁבְּתֹתֵיכֶם‬ ַ ‫בּ‬. ‫לֹא ְכ ֶא ֶרץ‬--‫ ָשׁ ָמּה ְל ִר ְשׁ ָתּהּ‬-‫ ֲא ֶשׁר אַ ָתּה ָבא‬,‫י ִכּי ָהאָ ֶרץ‬ ‫זַ ְר ֲע ָך‬-‫ ֲא ֶשׁר ִתּזְ ַרע ֶאת‬:‫ ֲא ֶשׁר יְ ָצא ֶתם ִמ ָשּׁם‬,‫ ִמ ְצ ַריִם ִהוא‬, ‫וְ ִה ְשׁ ִקי ָת ְב ַרְג ְל ָך ְכּגַן ַהיָּ ָרק‬. ‫ ֲא ֶשׁר אַ ֶתּם‬,‫יא וְ ָהאָ ֶרץ‬ ‫ וּ ְב ָקעֹת‬,‫ ֶא ֶרץ ָה ִרים‬--‫ִל ְמ ַטר ;עֹ ְב ִרים ָשׁ ָמּה ְל ִר ְשׁ ָתּהּ‬ ‫ ַה ָשּׁ ַמיִם‬, ‫ ָמּיִם‬-‫ ִתּ ְשׁ ֶתּה‬. ‫יְהוָה ֱאלֹ ֶהי ָך דֹּ ֵרשׁ‬-‫ ֲא ֶשׁר‬,‫יב ֶא ֶרץ‬ ‫אֹ ָתהּ‬: ‫ וְ ַעד‬,‫ ֵמ ֵר ִשׁית ַה ָשּׁנָה‬--‫ ֵעינֵי יְהוָה ֱאלֹ ֶהי ָך ָבּהּ‬,‫ָתּ ִמיד‬ .‫אַ ֲח ִרית ָשׁנָה‬ ‫ ֲא ֶשׁר אָנֹ ִכי‬,‫ ִמ ְצוֹ ַתי‬-‫ ָשׁמֹ ַע ִתּ ְשׁ ְמעוּ ֶאל‬-‫ ִאם‬,‫יג וְ ָהיָה‬ ‫יְהוָה ֱאלֹ ֵהי ֶכם‬-‫ ְלאַ ֲה ָבה ֶאת‬--‫ ַהיּוֹם‬,‫ ְמ ַצוֶּה ֶא ְת ֶכם‬, ,‫וּ ְל ָע ְבדוֹ‬ ‫נַ ְפ ְשׁ ֶכם‬-‫ וּ ְב ָכל‬,‫ ְל ַב ְב ֶכם‬-‫ ְבּ ָכל‬. ‫אַ ְר ְצ ֶכם‬-‫יד וְנָ ַת ִתּי ְמ ַטר‬ ‫ ְבּ ִעתּוֹ‬, ‫ וְ ִתירֹ ְשׁ ָך וְיִ ְצ ָה ֶר ָך ;יוֹ ֶרה וּ ַמ ְלקוֹשׁ‬,‫וְאָ ַס ְפ ָתּ ְדגָנֶ ָך‬. ‫ וְ ָשׂ ָב ְע ָתּ‬,‫ ִל ְב ֶה ְמ ֶתּ ָך; וְאָ ַכ ְל ָתּ‬,‫טו וְנָ ַת ִתּי ֵע ֶשׂב ְבּ ָשׂ ְד ָך‬. ‫טז‬ ‫ ֶפּן יְִפ ֶתּה ְל ַב ְב ֶכם‬,‫וְ ַס ְר ֶתּם ; ִה ָשּׁ ְמרוּ ָל ֶכם‬, ‫וַ ֲע ַב ְד ֶתּם ֱאלֹ ִהים‬ ‫ ָל ֶהם‬,‫ וְ ִה ְשׁ ַתּ ֲחוִי ֶתם‬,‫ ֲא ֵח ִרים‬. ‫יז וְ ָח ָרה אַף‬- ,‫יְהוָה ָבּ ֶכם‬ ‫ לֹא ִת ֵתּן‬,‫ וְ ָה ֲא ָד ָמה‬,‫יִ ְהיֶה ָמ ָטר‬-‫ ַה ָשּׁ ַמיִם וְלֹא‬-‫וְ ָע ַצר ֶאת‬ ‫ ֵמ ַעל ָהאָ ֶרץ ַהטֹּ ָבה‬,‫יְבוּ ָלהּ; וַ ֲא ַב ְד ֶתּם ְמ ֵה ָרה‬-‫ ֶאת‬, ‫ֲא ֶשׁר‬ ‫ נֹ ֵתן ָל ֶכם‬,‫יְהוָה‬. ‫האזהרות בדרך מקרא של ופשוטו‬ ‫נאמר‬, ‫כל את ושמרתם להם שאמר‬ ‫כי ודבש חלב זבת ארץ וירשתם המצוה‬ ‫תתן והארץ בעתו ארצכם מטר יתן 'ה‬ ‫יבולה‬, ‫כארץ שאינה לכם דעו אבל‬ ‫מן ברגל אותה להשקות מצרים‬ ‫רק הירק כגן האגמים ומן היאורים‬ ‫השמים למטר ובקעות הרים ארץ היא‬ ‫אחר בענין לא מים תשתה‬, ‫וצריכה‬ ‫במטר תמיד אותה 'ה שידרוש‬, ‫היא כי‬ ‫כל מטר וצריכה מאד צמאה ארץ‬ ‫השנה‬, ‫ולא 'ה רצון על תעברו ואם‬ ‫היא הנה רצון בגשמי אותה ידרוש‬ ‫ולא תצמיח ולא תזרע לא מאד רעה‬ 25

hunger "from the good land" for you cannot live on it without rain.

And see that this parashah is a warning regarding the Master/ Driver/Puppeteer of the universe, and from it can be learned that even though everything [exists] with His permission that it is easy in the eyes of the Blessed Lord to destroy the inhabitants of the land of Egypt and to dry up their rivers and niles, but the land of Canaan can be destroyed even faster if he does not give it the necessary rains. The sick person requires more merit and more prayer in order for God to heal him than the healthy person who is not [yet] sick. And so too with the poor person and the rich person. And may the Lord enlighten both of their eyes.

Vayikra 19:9-10 9. When you reap the harvest of your land, you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest. 10. You shall not pick your vineyard bare, or gather the fallen fruit of your vineyard; you shall leave them for the poor and the stranger: I the Lord am your God. Vayikra 23:22 22. And when you reap the harvest of your land, you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest; you shall leave them for the poor and the stranger: I the Lord am your God.

‫בהריה עשב כל בה יעלה‬. ‫ויחזור‬ ‫להלן( השניה בפרשה זה כל ויפרש‬ ‫יג פסוקים‬-‫)יז‬, ‫תשמעו שמוע אם כי‬ ‫בעתו ארצכם מטר ונתתי מצותי אל‬ ‫תמיד ומלקוש יורה‬, ‫תשמעו לא ואם‬ ‫מהרה ואבדתם 'וגו השמים את ועצר‬ ‫הטובה הארץ מעל ברעב‬, ‫תוכלו שלא‬ ‫מטר בלא בה לחיות‬ ‫והנה הפרשה הזו תזהיר במנהגו של‬ ‫ וממנה נלמד כי אע"פ שהכל‬,‫עולם‬ ‫ברשותו ונקל בעיני ה' יתברך‬ ‫להאביד יושבי ארץ מצרים ולהוביש‬ ‫ אבל ארץ כנען‬,‫נהרותם ויאוריהם‬ ‫תאבד יותר מהרה שלא יתן בה‬ ‫ החולה צריך זכות‬.‫מטרות עוזו‬ ‫ותפלה שירפאהו השם יותר מן‬ ‫ וכך‬,‫הבריא שלא בא עליו החולי‬ ‫המדה בעני ובעשיר ומאיר עיני‬ ‫'שניהם ה‬: ‫ לֹא ְת ַכלֶּה פְּאַת ָשׂ ְד ָך‬,‫ ְקצִיר אַ ְר ְצכֶם‬-‫ט וּ ְב ֻק ְצ ְרכֶם אֶת‬ ,‫ י וְַכ ְר ְמ ָך לֹא תְעוֹלֵל‬.‫ לֹא ְת ַלקֵּט‬,‫ִלקְצֹר; וְֶלקֶט ְקצִי ְר ָך‬ ‫ ֲאנִי‬,‫ ֶל ָענִי וְַלגֵּר ַתּעֲזֹב אֹתָם‬:‫וּ ֶפרֶט ַכּ ְר ְמ ָך לֹא ְת ַלקֵּט‬ ‫יְהוָה אֱלֹהֵיכֶם‬. ‫ ְת ַכלֶּה פְּאַת ָשׂ ְד ָך‬-‫ לֹא‬,‫ ְקצִיר אַ ְר ְצכֶם‬-‫וּ ְב ֻק ְצ ְרכֶם אֶת‬ ‫ לֹא ְת ַלקֵּט; ֶל ָענִי וְַלגֵּר ַתּעֲזֹב‬,‫ וְֶלקֶט ְקצִי ְר ָך‬,‫ְבּ ֻק ְצ ֶר ָך‬ ‫ ֲאנִי יְהוָה אֱלֹהֵיכֶם‬,‫אֹתָם‬.

Mishnah Pe’ah 1:1 These things have no measure: the corner, the firstfruits, the re'ayon, deeds of lovingkindness and study of the Torah. These are the things the fruits of which a man enjoys in this world and the principal remains for him in the world to come: the honoring of one's father and mother, and deeds of loving kindness and making peace between a man and his fellow; and the study of Torah is equal to them all. 1. 2. 3.

What does it mean for something not to have a "measure"? What does it mean that these things don't have a measure? Is there significance to their being grouped together? What does it mean to enjoy the fruit of something in this world? What do we make of the statement that "the principal remains for him in the world to come" especially in light of Mishnah Avot 1:3 (see below)? Is there any significance to the commandments in this category? What do you make of "and the study of Torah is equal to them all"?

Mishnah Avot 1:3 Antigonos of Sokho received [the Torah tradition] from Shimon the Just. He used to say: Do not be like servants who serve their master on condition of receiving reward, but be like servants who serve their master not on condition of receiving a reward; and let the fear of Heaven be upon you.

‫ הוא היה‬.‫אנטיגנוס איש סוכו קיבל משמעון הצדיק‬ ‫ על מנת לקבל‬,‫ אל תהיו כעבדים המשמשין את הרב‬,‫אומר‬ ‫ על מנת שלא‬,‫ אלא הוו כעבדים המשמשין את הרב‬,‫פרס‬ ‫לקבל פרס; ויהי מורא שמיים עליכם‬

4. 5. 6.

What does this mishnah say about doing things for a reward? Why is the quality of fear an ideal attitude for serving one's master? Is such an attitude still relevant in our generation? Why or why not?

Vayikra 26:18-20 18. And if, for all that, you do not obey Me, I will go on to discipline you sevenfold for your sins, 19 and I will break your proud glory. I will make your skies like iron and your earth like copper, 20. so that your strength will be spent to no purpose. Your land shall not yield its produce, nor shall the trees of the land yield their fruit.

7. 8.

‫ וְיָ ַס ְפתִּי ְליַ ְסּרָה‬:‫ לִי‬,‫ִשׁמְעוּ‬ ְ ‫לֹא ת‬--‫ ֵאלֶּה‬-‫עַד‬-‫יח וְאִם‬ -‫ אֶת‬,‫ְשׁ ַב ְרתִּי‬ ָ ‫ יט ו‬.‫חַטֹּאתֵיכֶם‬-‫ ֶשׁבַע עַל‬,‫ֶא ְתכֶם‬ -‫ וְאֶת‬,‫ ְשׁמֵיכֶם ַכּ ַבּ ְרזֶל‬-‫גְּאוֹן ֻעזְּכֶם; וְנָ ַתתִּי אֶת‬ ‫ ִתתֵּן‬-‫ כֹּ ֲחכֶם; וְלֹא‬,‫ כ וְתַם ָלרִיק‬.‫ֻשׁה‬ ָ ‫אַ ְר ְצכֶם ַכּנְּח‬ ‫ לֹא יִתֵּן ִפּרְיוֹ‬,‫ וְעֵץ הָאָרֶץ‬,‫יְבוּלָהּ‬-‫ אֶת‬,‫אַ ְר ְצכֶם‬

God exhorts us to follow His commandments and conditions our livelihood upon it. Is this an effective method of motivation? Do you think that this changes over time? Do God's promises of what will happen if Israel does or does not keep the commandments speak to you?

Mishnah Pe’ah 1:2 “One should not give pe’ah less than one sixtieth, and even though they said Pe’ah has no measure, everything depends on the size of the field, the number of the poor, and according to the extent of the crop.”

‫ וְאַף עַל פִּי‬,‫ִשּׁ ִשּׁים‬ ִ ‫אֵין פּוֹ ֲחתִין ַלפֵּאָה מ‬ ‫ הַכֹּל ְלפִי גֹדֶל‬.‫ֶשׁאָמְרוּ אֵין ַלפֵּאָה ִשׁעוּר‬ ‫ וּ ְלפִי רֹב‬,‫ וּ ְלפִי רֹב ָה ֲענִיִּים‬,‫ַשּדֶה‬ ָ‫ה‬ ‫ָה ֲענָוָה‬

9. hat do you make the previous mishnah's statement that pe’ah has no measure and this mishnah's giving it a minimum? 10. What values are represented by the guidelines for pe’ah provided in this mishnah? Mishnah Pe’ah 1:3 “One gives pe’ah from the beginning of the field and from its middle. Rabbi Shimon says, Provided that he gives at the end as the measure. Rabbi Yehuda says, If he left one stalk, he joins to it as pe’ah; and if not, what he left counts only as ownerless property.”

‫ רבי שמעון‬.‫נותנין פיאה מתחילת השדה ומאמצעה‬ ‫ אם‬,‫ רבי יהודה אומר‬.‫ ובלבד שייתן בסוף כשיעור‬,‫אומר‬ ‫ אינו נותן‬,‫ סומך לו משום פיאה; ואם לאו‬,‫שייר קלח אחד‬ ‫אלא משום הפקר‬

Babylonian Talmud Shabbat 23a “Rabbi Shimon said: There are four reasons why the Torah says to leave pe’ah at the end of one's field. 1. So as not to rob the poor. 2. Because of loss of time for the poor [so that the poor will not sit and wait for the moment when the owner will leave pe’ah. Rather, since he leaves it at the end of the field, the poor will do their work and come and take the pe’ah at the end] 3. In order to avoid suspicion [that people will curse the landowner for not leaving pe’ah because they will know he leaves it at the end of this field] and 4. Because of the deceivers. [So that people will not say, We already left pe’ah.]”

‫ בשביל‬:‫אמר רבי שמעון‬ ‫ארבעה דברים אמרה תורה‬ ‫להניח פיאה בסוף שדהו‬ ‫ ומפני ביטול‬,‫מפני גזל עניים‬ ‫ ומשום‬,‫ ומפני החשד‬,‫עניים‬ (‫ מפני‬.‫ויקרא יט( בל תכלה‬ ‫גזל עניים שלא יראה בעל‬ ‫ ויאמר‬,‫הבית שעה פנוייה‬ ‫ הרי זו פאה‬:‫לקרובו עני‬

11. What strikes you about this passage? What values does it reflect? What are its concerns? Vayikra 19:9-10 9. When you reap the harvest of your land, you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest. 10. You shall not pick your vineyard bare, or gather the fallen fruit of your vineyard; you shall leave them for the poor and the stranger: I the Lord am your God. Rashi (1040-1105, Northern France) Vayikra 19:9-10 You shall not reap all the way to the edges of your field – that one should leave the edge at the end of their field. or gather the

;‫ לֹא ְת ַכלֶּה פְּאַת ָשׂ ְד ָך ִלקְצֹר‬,‫ ְקצִיר אַ ְר ְצכֶם‬-‫ט וּ ְב ֻק ְצ ְרכֶם אֶת‬ ‫ וּ ֶפרֶט ַכּ ְר ְמ ָך‬,‫ י וְַכ ְר ְמ ָך לֹא תְעוֹלֵל‬.‫ לֹא ְת ַלקֵּט‬,‫וְֶלקֶט ְקצִי ְר ָך‬ ‫ ֶל ָענִי וְַלגֵּר‬:‫לֹא ְת ַלקֵּט‬.‫ ֲאנִי יְהוָה אֱלֹהֵיכֶם‬,‫ַתּעֲזֹב אֹתָם‬

‫ שיניח פאה בסוף‬.‫ט לא תכלה פאת שדך‬ 27

gleanings of your harvest - stalks that fall at the time of harvest. [This can be] one or two [stalks], but three stalks are not leqet. You shall not pick your vineyards bare. You shall not pick the olelot within it [your vineyard], and they are recognizable, which are olelot, any that do not have keteph nor neteph. Fallen fruit of your vineyard (Individual) grapes that are left at the time of harvest/vintage. I am the Lord your God - A judge to exact payment,and I only exact this from you with regard to [a person's]livelihood, as it says, "Do not rob the wretched because he is wretched; Do not crush the poor man in the gate; For the Lordwill take up their cause and despoil those who despoil them of life." (Proverbs 22:22-23)

‫ ולקט קצירך‬:(‫ג‬:‫שדהו )ת"כ שם י;פאה א‬. ‫שבלים הנושרים בשעת קצירה אחת או‬ ‫ה‬:‫ אבל שלש אינן לקט )פאה ו‬,‫)שתים‬: ‫ והן‬,‫ לא תטל עוללות שבה‬.‫י לא תעולל‬ ‫ כל שאין לה לא כתף‬,‫ איזהו עוללות‬,‫נכרות‬ ‫ ופרט‬:(‫ד‬:‫ג;פאה ז‬:‫ולא נטף )ת"כ פרק ג‬ ‫ גרגרי ענבים הנושרים בשעת‬.‫כרמך‬ ‫ אני ה‬:(‫'בצירה )ת"כ שם ב;פאה שם ג‬ ‫ ואיני גובה מכם אלא‬,‫ דין להפרע‬.‫אלהיכם‬ ‫ "אל תגזל דל וגומר כי ה‬:‫ שנאמר‬,‫'נפשות‬ .‫יריב ריבם וקבע את קבעיהם נפש‬

12. What is Rashi doing in his comments here? 13. Why is he doing it? Does he have a purpose in mind? 14. What is the significance of Rashi's comment on "I am the Lord your God"? Can you think of other places where God says that with similar intent, or where it is understood as such? Bamidbar 15:40-41 40. So that you shall remember and perform all My commandments and you shall be holy to your God. 41. I am the Lord, your God, Who took you out of the land of Egypt to be your God; I am the Lord, your God.

Rashi, Bamidbar 15:40-41 I am the Lord: Faithful to pay reward.— your God: Faithful to exact punishment. — Who took you out: I redeemed you on condition you accept My decrees upon yourselves. --- I am the Lord, your God: Why is this repeated? So that the Israelites should not say, “Why did the Omnipresent say this? Was it not so that we should perform [the commandments] and receive reward? We will not perform [them] and not receive reward!” [Therefore, God says,] “I am your King, even against your will.” Similarly, it says, “[As I live, says the Lord God,] surely with a strong hand…will I reign over you” (Ezek. 20:33). Another interpretation: Why is the exodus from Egypt mentioned? It was I who distinguished between the drop [of sperm] of a firstborn and of that which was not of a firstborn. So in future will I distinguish and punish those who attach indigo-dyed [fringes, which is extracted from a vegetable] to their garments, claiming that it is sky-blue [dye extracted from the chillazon]. - [B.M. 61b]

‫ְדֹשׁים‬ ִ ‫ֲשׂיתֶם אֶת כָּל ִמצְוֹתָי וִ ְהיִיתֶם ק‬ ִ ‫ ְל ַמעַן ִתּזְכְּרוּ וַע‬.‫מ‬ ‫לֵאלֹהֵיכֶם‬ ‫ֲשׁר הוֹצֵאתִי ֶא ְתכֶם ֵמ ֶארֶץ‬ ֶ ‫ ֲאנִי יְ־הֹוָ־ה אֱלֹהֵיכֶם א‬.‫מא‬ ‫ ִמ ְצ ַריִם ִלהְיוֹת ָלכֶם לֵאלֹהִים ֲאנִי יְ־הֹוָ־ה‬.‫אֱלֹהֵיכֶם‬ ‫ נאמן‬.‫ אלהיכם‬:‫ נאמן לשלם שכר‬.‫אני ה׳‬. ‫ אשר‬:‫להפרע‬ ‫ שתקבלו י‬,‫ על מנת כן פדיתי אתכם‬.‫הוצאתי אתכם‬ ‫ כדי שלא‬,‫ עוד למה נאמר‬.‫ אני ה׳ אלהיכם‬:‫עליכם גזרותי‬ ‫ לא שנעשה ונִטוֹל‬,‫ מפני מה אמר המקום‬,‫יאמרו ישראל‬ ‫ על כרחכם אני‬,‫ אנו לא עושים ולא נוטלים שכר‬,‫שכר‬ ‫ אם לא ביד חזקה וגו׳ אמלוך‬,‫ וכן הוא אומר‬,‫מלככם‬ ‫ למה נאמר יציאת כ‬,‫ דבר אחר‬.(.‫ לג‬,‫עליכם )יחזקאל כ‬ ,‫ אני הוא שהבחנתי במצרים בין טפה של בכור‬,‫מצרים‬ ‫ אני הוא עתיד להבחין ולהפרע מן‬,‫לשאינה של בכור‬ ‫התולה קלא‬.‫אילן ל בבגדו ואומר תכלת היא‬

15. What does the phrase "I am the Lord your God" mean here? How does it function? 16. How does Rashi understand this phrase here? 17. What themes are repeated? Vayikra 23:20-24 20. The priest shall elevate these - the two lambs- together with the bread of first fruits as an elevation offering before the Lord; they shall be holy to the Lord, for the priest. 21. On that same day you shall hold a celebration; it shall be a sacred occasion for you; you shall not work at your occupations. This is a law for all time in all your settlements, throughout the ages. 22. And when you reap the harvest of your land, you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest; you shall leave them for the poor and the stranger: I the Lord am your God.

,‫ ִל ְפנֵי יְהוָה‬,‫כ וְ ֵהנִיף הַכֹּהֵן אֹתָם עַל ֶלחֶם ַה ִבּ ֻכּרִים תְּנוּפָה‬ ‫ כא וּ ְקרָאתֶם‬.‫ לַכֹּהֵן‬,‫ָשׂים; קֹדֶשׁ יִהְיוּ לַיהוָה‬ ִ ‫ ְכּב‬,‫ ְשׁנֵי‬-‫עַל‬ ‫ ְמלֶאכֶת‬-‫כָּל‬--‫קֹדֶשׁ יִ ְהיֶה ָלכֶם‬-‫ ִמ ְקרָא‬,‫ְבּ ֶעצֶם הַיּוֹם ַהזֶּה‬ ,‫מוֹשׁבֹתֵיכֶם‬ ְ -‫ ֻחקַּת עוֹלָם ְבּכָל‬:‫ לֹא ַתעֲשׂוּ‬,‫עֲבֹדָה‬ ‫ ְת ַכלֶּה‬-‫ לֹא‬,‫ ְקצִיר אַ ְר ְצכֶם‬-‫ כב וּ ְב ֻק ְצ ְרכֶם אֶת‬.‫לְדֹרֹתֵיכֶם‬ ‫ לֹא ְת ַלקֵּט; ֶל ָענִי וְַלגֵּר‬,‫ וְֶלקֶט ְקצִי ְר ָך‬,‫פְּאַת ָשׂ ְד ָך ְבּ ֻק ְצ ֶר ָך‬ ‫ ֲאנִי‬,‫ ַתּעֲזֹב אֹתָם‬.‫יְהוָה אֱלֹהֵיכֶם‬

23. The Lord spoke to Moses, saying: 24. Speak to the Israelite people thus: In the seventh month, on the first day of the month, you shall observe complete rest, a sacred occasion commemorated with loud blasts.

‫ ְבּנֵי‬-‫ כד ַדּבֵּר אֶל‬.‫מֹשׁה לֵּאמֹר‬ ֶ -‫ אֶל‬,‫כג וַיְַדבֵּר יְהוָה‬ ,‫ַשּׁבִיעִי ְבּ ֶאחָד לַחֹדֶשׁ‬ ְ ‫ בַּחֹדֶשׁ ה‬:‫ לֵאמֹר‬,‫ִשׂ ָראֵל‬ ְ ‫י‬. ‫יִ ְהיֶה‬ ‫קֹדֶשׁ‬-‫ ִמ ְקרָא‬,‫זִכְרוֹן תְּרוּעָה‬--‫ָלכֶם ַשׁבָּתוֹן‬

Rashi Vayikra 23:22 And when you reap the harvest - It returned and repeated [this commandment in order to] make them two negative commandments. Awardimus said in the name of Rabbi Jose, Why did the text see fit to teach these [commandments] between [the instructions regarding] the holidays of passover and Shavuot on one side and Rosh Hashana, Yom Kippur and Succot on the other? In order to teach you that any one who gives leqet, shikheha and peah to the poor person properly is considered as if they built the Temple and brought their sacrifices within it. You shall leave - Leave before them [the stranger and the poor person], and they will gather. And you may not assist [a specific] individual among them. I am the Lord your God - Trustworthy to mete out reward.

‫ חזר ושנה לעבור עליהם בשני‬.‫ובקצרכם‬ ‫ אמר אוורדימס ברבי יוסי ]ס"א רבי‬.‫לאוין‬ ‫ מה ראה הכתוב לתנם‬,[‫אבדימי ברבי יוסף‬ ‫ פסח ועצרת מכאן וראש‬,‫באמצע הרגלים‬ ‫ ללמדך שכל‬,‫השנה ויום הכפורים וחג מכאן‬ ‫ מעלין‬,‫הנותן לקט שכחה ופאה לעני כראוי‬ .‫עליו כאלו בנה בית המקדש והקריב‬ ‫ הנח‬.‫ תעזב‬:(‫יב‬:‫קרבנותיו בתוכו )ת"כ פרק יג‬ ‫ ואין לך לסיע‬,(‫א‬:‫לפניהם והם ילקטו )פאה ד‬ ‫ו‬:‫ה;פאה ה‬:‫)לאחד מהם )ת"כ קדושים פרק ג‬ .‫ נאמן לשלם שכר‬.‫אני ה' אלהיכם‬

18. What are the questions that Rashi is here asking? What is the significance of the answers that he offers? Rashbam (c.1085 - c.1158, Northern France) Vayikra 23:22 And when you reap - the day after Pesach, after the sacrifice of the Omer has been brought.

‫ ממחרת הפסח לאחר הקרבת‬- ‫ובקצרכם‬ .‫העומר‬

19. What and how is Rashbam disagreeing with Rashi? 20. What point is Rashbam making? 21. How is Rashbam responding to problem of this verse's context? Abraham Ibn Ezra (1092-1167, Spain) Vayikra 23:22 And the reason for the reminder And when you reap the harvest of your land a second time is because the holiday of Shavuot is when the first fruits of the wheat are harvested. [Thus the reason for the reminder is] A warning not to forget that which was commanded to you to do in those days [of the harvest].

‫ ובקצרכם את קציר‬- ‫וטעם להזכיר‬ ‫ פעם שנית בעבור כי חג‬.‫ארצכם‬ ‫שבועות בכורי חטים הזהיר שלא‬ ‫תשכח מה שצויתיך לעשות בימים‬ .‫ההם‬

22. Is this comment more like Rashi's or Ibn Ezra's? 23. How is Ibn Ezra responding to problem of this verse's context?

Nachmanides aka. Ramban (1194–c. 1270, Spain and Israel) Vayikra 23:22 [First quoting Rashi and Ibn Ezra, then he continues…] “And in my opinion, "And when you reap the harvest of your land" is an allusion to the harvest mentioned at the beginning of the parashah (in Vayikra 23:10, see below) where it says that when you come into the land and you harvest the omer, the first of your harvests, do not finish harvesting to the edge of your field for the omer, and do not gather the leqet, in order to tell you that fulfilling this commandment [the omer] does not push off these other negative commandments [pe’ah, leqet...]."

Vayikra 23:10 “Speak to the Israelite people and say to them: When you enter the land that I am giving to you and you reap the harvest, you shall bring the first sheaf of your harvest to the priest.”

‫ לשון רש"י‬.‫ובקצרכם את קציר ארצכם לא תכלה‬ ‫ ור"א‬.‫ לעבור עליהם בשני לאוין‬,‫חזר ושנה בהם‬ ‫אמר כי הטעם בעבור כי חג השבועות בכורי‬ ‫קציר חטים הזהיר שלא תשכח מה שצויתיך‬ ‫ והנכון בעיני כי "ובקצרכם‬.‫לעשות בימים ההם‬ ‫את קציר ארצכם" רמז לקציר הנזכר בראש‬ ‫ יאמר כי כשתבואו אל הארץ וקצרתם‬,‫הפרשה‬ ‫את העומר ראשית קצירכם לא תכלה פאת‬ ‫השדה ההוא לצורך העומר ולא תלקט הלקט‬, ‫לומר שלא תדחה המצוה ההיא את הלאוין‬ .‫האלה‬

‫הָאָרֶץ‬-‫תָבֹאוּ אֶל‬-‫ כִּי‬,‫ וְאָ ַמ ְר ָתּ ֲא ֵלהֶם‬,‫ִשׂ ָראֵל‬ ְ ‫ ְבּנֵי י‬-‫ַדּבֵּר אֶל‬ --‫ ְקצִירָהּ‬-‫ וּ ְק ַצ ְרתֶּם אֶת‬,‫ֲשׁר ֲאנִי נֹתֵן ָלכֶם‬ ֶ ‫א‬.-‫וַ ֲהבֵאתֶם אֶת‬ ‫הַכֹּהֵן‬-‫ אֶל‬,‫ֵאשׁית ְקצִי ְרכֶם‬ ִ ‫עֹמֶר ר‬

24. What is the larger message of Ramban's comment here? 25. Does this answer satisfy the difficulties in the text? 26. What are the different values that each of these commentators are presenting in their respective understandings of Vayikra 23:22?

Requisites for Receiving Matanot Aniyim Yedida Eisenstat Mishnah Pe’ah 8:1 From when is everyone permitted to take leqet? After the elderly poor have gone through the field. In the case of peret and olelot? After the poor have gone in the vineyard and returned. And in the case of olives? After the second rain has fallen. Rabbi Yehuda said, But are there not some who harvest their olives only after the second rain has fallen? Rather, after the poor man goes out and does not bring back four issar's worth. The mishnah here specifies when the non-poor may enter the fields and collect what has been left for "gifts to the poor"? What are the deciding factors? Why are the considerations different regarding leqet, peret and olelot? Jerusalem Talmud Pe’ah 8:1 “R' Chuna in the name of Menachem said R' Yochanan ben Nuri would go out among the elderly collectors, and would bring back his sustenance for the entire year. A baraitha taught gifts for the poor in the field that the poor do not care about belong to the owner of the field. R' Bun bar Chiya inquired: But does one declare peah for himself? R' Shimon bar Yochai taught a baraitha, "For the poor and the for the convert you shall leave them" but not for the ravens and the bats. In the case of peret and olelot? After the poor go through the vineyard and return. Q: But was it not taught earlier in the mishnah [that the time is based on] the elderly collectors? [Why should grapes be different?] A: Since grapes are cherished, [the poor] come immediately. [Therefore, the mishnah does not link the time when grapes are permitted to the collection of the elderly, but instead to when the poor go through the vineyard and return.] And in the case of olives? From when the second rains fall. Q: But was it not taught in the mishnah that the time is based on the elderly collectors? [Why should olives be different?] A: For [the days of the olive harvest] are cold and only young people go out [to collect the shich’chah]. [Therefore the tanna kamma of the mishnah cannot link the permissibility of olives to the collection of the elderly. Hence, he links it to the second rains.] Rabbi Yehuda said... And if there is less than that amount, is it not forbidden under the prohibition of theft? [Why, it is certainly forbidden to take that lesser amount from the poor as well! -?- [R' Yehuda] answered [the Sages] according to their reasoning: Does this not conform with your approach? For you have said that because it is cold only the young go out. [We can then similarly say] because a poor person knows that he will not be able to bring his support (i.e. four issar's worth of food, to cover both his own and his wife's daily needs,) he too will not go out.”

‫ משיהלכו‬,‫מאימתיי כל אדם מותרין בלקט‬ ‫ משיהלכו העניים‬,‫ ובפרט ובעוללות‬.‫הנמושות‬ .‫ משתרד רביעה שנייה‬,‫ ובזיתים‬.‫בכרם ויבואו‬ ‫ והלוא יש שאין מוסקין את‬,‫אמר רבי יהודה‬ ‫ אלא לאחר רביעה שנייה; אלא כדי שיהא‬,‫זיתיהן‬ ‫ ולא יהא מביא אלא בארבעה‬,‫העני יוצא‬.‫איסרות‬ ‫רבי חונא בשם מנחם‬ ‫רבי יוחנן בן נורי היה‬ ‫יוצא עם הנמושות‬ ‫ומביא פרנסתו של כל‬ ‫השנה תני מתנות עניים‬ ‫שבשדה שאין עניים‬ ‫מקפידי' עליהם הרי הן‬ ‫של בע"ה רבי בון בר‬ ‫חייא בעי ויש אדם קורא‬ ‫שם פיאה לעצמו תני‬ ‫ר"ש ב"י לעני ולגר תעזוב‬ ‫אותם ולא לעורבים‬ ‫ בפרט‬:‫ולעטלפים‬ ‫ובעוללות כ' ולא תנינן‬ ‫נמושות ע"י שהן חביבין‬ ‫הן באין על אתר‬ ‫ובזיתים משתרד רביעה‬ ‫שני'ק ולא תנינן נמושות‬ ‫מפני שהן ימי צנה ואין‬ ‫יוצאין אלא בחורים‬: ‫וקודם לכן אינו אסור‬ ‫משום גזל בשיטתן‬ ‫השיבן לא אתם שאתם‬ ‫אומרים מפני שהוא‬ ‫צינה אין יוצאין אלא‬ ‫בחורים מתוך שהוא‬ ‫יודע שאינו מביא‬ ‫פרנסתו אף הוא אינו‬ ‫יוצא‬

The gemara here elaborates on the thoughts and considerations of the different viewpoints in the mishnah, thereby explaining how these times are determined. 1. 2. 3.

There are many good questions in this gemara. What are they? What's motivating the questions and their respective answers? What are the defining characteristics of the decision-making factors in the mishnah and gemara? Do you agree with them? What values are they representing? Are you bothered by any of them?

On the questions of "believing/trusting" those who are ignorant of the tithing laws, or not... Mishnan Pe’ah 8:2 “They [poor people] are believed with regard to leqet, shich’cha, and pe’ah during their season and with regard to ma'aser ani during its entire year. But they are believed only about something that it is usual for people to act in that way.”

‫נאמנים על הלקט ועל השכחה ועל‬ ‫הפאה בשעתו ועל מעשר עני בכל שנתו‬ ‫ובן לוי נאמן לעולם ואינן נאמני' אלא‬ ‫כן על דבר שכן דרך בני אדם להיות נוהגין‬

Artscroll Pe’ah, page 68b1 Generally, an am ha'aretz (ignorant person) is not trusted to say that his produce has been properly tithed. This mishnah teaches that under certain circumstances an am ha'aretz is believed to say that his produce is exempt from the tithing requirement. (note 1) In general, produce acquired from a chaver (one who has accepted upon himself the meticulous observance of the tithing laws) may be eaten without tithing by the buyer, reliance being placed on the chaver's word that the produce has already been tithed. When buying from an am haaretz, however, the am haaretz's claim that his produce was already tithed is not relied upon, since many ignorant people are not knowledgeable in regard to these laws and are therefore lax in tithing their produce. Therefore, the buyer is rabbinically required to separate the tithes from the produce himself. (This is demai.) In the case of a poor am haaretz who claims that the produce he is selling is from gifts for the poor, however, a new factor must be considered. If the poor am haaretz may be relied upon as to his claim that the produce derives from gifts for the poor, there is no need to be concerned about his ignorance with respect to the laws of tithing, since gifts for the poor are completely exempt from tithes (see challah 1:3). If he may be believed, for example, that the acquired the produce is leqet, there is nothing further to be concerned as far as tithing goes, since leqet is exempt from tithes. This mishnah discusses the conditions under which an am haaretz's identification of the source of his produce may be relied upon.

Jerusalem Talmud Pe’ah 8:2 An incident occurred where Rebbi believed five brothers regarding five kors [a lot!] of wheat that they claimed to have collected as gifts to the poor. But is it possible that [so much grain can be collected from a field?] Rather, they gathered a little from here, and it emerged as a kor. R' Lazar from the South inquired before R' Yose; Shall we say that the mishnah follows the view of R' Eliezer? For R' Eliezer says, One who is trusted regarded [ma'aser] sheni is trusted regarding [ma'aser] rishon. R' Yose said [Our mishnah] is possibly following everyone's opinion. For it is different in the case of our mishnah, since a person will not perform the mitzvah of ma'aser ani with something sinful. R' Lazar in the name of R' Hoshaya said, Just as a Yisrael is not suspected regarding terumah gedolah [because it involves the penalty of death] so a Levi is not suspected regarding teumat ma'aser [which also involves such a penalty]. R' Hoshaya said, The mishnah stated so as well, "And a levi is believed always." R' Mana presented the following ruling: And a Levi is believed always, even in the year of shevi'it (when there is no tithing requirement to say that his produce is ma'aser rishon that grew before the shevi'it year) R' Bun bar Chiya said: A Levi am ha'aretz is believed to say that [this produce] was clearly tithed by the owner to exempt it from maser sheni. But a Levi who says, "It was given to me as maaser rishon," [without witnessing the actual separation] and a Levi who says that [the produce] is from his own [crops and he personally separated tithes] are not believed. They are believed only about something that it is usual for people to act in that way. This is what the mishnah is saying, "They are believed only regarding something that is usual for people to give in that way. (I.e. the final words of our mishnah are an introduction to the laws enumerated in the next mishnah... The mishnah is thus referring to the form of the produce than the am haaretz claims to have received, rather than to the manner in which the owners tithe their produce.)

‫מעשה והאמין ר' לחמשה‬ ‫אחים בחמשה כורין של‬ ‫חטים ואפשר כן אלא מכא‬ ‫צבחר ומכאן צבחר כורה סליק‬ ‫ר' אלעזר דרומה בעי קומי‬ ‫רבי יוסי מתני' דרבי אליעזר‬ ‫דר"א אמר נאמן על השני‬ ‫נאמן על הראשון אמר רבי‬ ‫יוסי ד"ה היא שניא היא‬ ‫שאין אדם עושה בדבר‬ ‫'ערוה רבי אלעזר בשם ר‬ ‫הושעי' כשם שלא נחשדו‬ ‫ישראל על תרומה גדולה כן‬ ‫לא נחשד בן לוי על תרומת‬ ‫'מעשר אמר רבי הושעי‬ ‫מתני' אמרה כן ובן לוי‬ ‫נאמן לעולם‬ ‫ר' מנא ובן לוי נאמן לעולם‬ ‫ר' מנא בעי ובן לוי נאמן‬ ‫לעולם אפילו בשביעית‬ ‫אמר רבי בון בר חייא נאמן‬ ‫בן לוי לומר מעשר ברור‬ ‫הוא לפוטרו מן השני אבל‬ ‫באומר ניתן לי או באומר‬ ‫משלו הן אינן נאמנין דו‬ ‫מתני' אינן נאמנין אלא על‬ ‫דבר שכן דרך בני אדם‬ ‫נוהגין כן כיני מתני' אינן‬ ‫נאמנין אלא על דבר שבני‬ ‫אדם נוהגין כן‬

What are the values reflected in these notions of "trusting" and "believing" and not "trusting" and not "believing"?

Who Qualifies? Yedida Eisenstat Mishnah Pe’ah 8:3 “They are believed regarding wheat kernels but they are not believed regarding flour or bread. They are believed regarding rice in the hull; but they are not believed regarding it [if it is hulled], whether raw or cooked. They are believed regarding crushed beans, whether raw or cooked. They are believed regarding oil to say that it is from maaser ani; but they are not believed regarding it to say that it is from nikuf olives. They are believed regarding raw vegetables; but they are not believed regarding [those that are] cooked unless he had a small quantity, because it is the way of the householder to take [some vegetables] out of his pot [and give them to a poor person as maaser ani.” Jerusalem Talmud Pe’ah 8:3 “What is [the law] whether the [am haaretz] is believed to say, "Wheat was given to me and I made it flour," or "Wheat was given to me and I made it bread? It is obvious to [the Tanna] that he is believed. [Even if] everyone knows that most of what he brings [into his house] is leqet, he is nevertheless not believed [to say that his flour was given to him as leqet. A Baraisa has taught, R' Yudan says: In a place where they are accustomed to tread the olelot, a poor person shall be believed to say that this wine is made of olelot. And similarly, in a place where they are accustomed to harvest nikuf olives [and press them into oil], a poor person shall be believed to say that this oil is made of nikuf olives. They are believed regarding raw vegetables... [The members] of Assi's household cooked vegetables and forgot to tithe them. Gamliel the Barber went up and tithed it from the pot. [We see thus that sometimes maaser is separated from a cooking pot of vegetables.]”

1. 2. 3.

,‫נאמנין על החיטים; ואינן נאמנין לא על הקמח‬ ‫ נאמנין על השעורה של אורז; ואינן‬.‫ולא על הפת‬ ‫ נאמנין על‬.‫ בין חי ובין מבושל‬,‫נאמנין עליו‬ ‫ בין חיים ובין‬,‫הפול; ואינן נאמנין על הגריסין‬ ‫ לומר של מעשר עני‬,‫ נאמנין על השמן‬.‫מבושלים‬ .‫ לומר של זיתי נקוף הוא‬,‫הוא; ואינן נאמנין עליו‬

‫מהו שיהא נאמן לומר חיטים ניתן‬ ‫לי ועשיתי אותן קמח חיטין ניתן‬ ‫לי ועשיתי אותן פת פשיטא לן‬ ‫שהוא נאמן היו הכל יודעין שרוב‬ ‫בני אדם מכנסו לקט אפילו כן אינו נאמן פאה דף לו‬ ‫א תני רבי יהודא אומר מקום‬ ‫שנהגו להיות דורכין את העוללות‬ ‫יהא עני נאמן לומר יין זה של‬ ‫עוללות הוא ודכוותי' מקום שנהגו‬ ‫להיות מוסקי' זיתי ניקוף יהא עני‬ ‫נאמן לומר שמן זה של זיתי ניקוף‬ ‫ אילן דבית אסי בשלון ירק‬:‫הוא‬ ‫אנשון מתקנתיה סלק גמליאל‬ .‫זוגה ותקניה מן גו לפסא‬

What is the question that the gemara is struggling with? What value do you think is reflected in the very fact that the gemara is asking this question? Who qualifies for these gifts to the poor? Who is poor?

Mishnah Pe’ah 8:8 “If a person has two hundred zuz, he may not take leqet, shich’cha, pe’ah or ma'aser ani. [If] he has two hundred zuz minus a dinar, even if they are giving him one thousand [zuz worth of gifts] all at once, he may take [it all]. If they [i.e. the possessions that cuase him to reach the two hundred zuz limit] were pledged as security to his wife's ketubah, or to his creditor, he may take. We do not obligate him to sell his house or his personal effects [to raise assets to the two hundred zuz level].”

‫ לא ייטול לקט שכחה ופיאה‬,‫מי שיש לו מאתיים זוז‬ ‫אפילו אלף נותנין‬--‫ היו לו מאתיים חסר דינר‬.‫ומעשר עני‬ ‫ הרי זה ייטול; היו ממושכנין בכתובת אשתו‬,‫לו כאחת‬ ‫ אין מחייבין אותו למכור את‬.‫ הרי זה ייטול‬,‫לבעל חובו‬ ‫ביתו ואת כלי‬.‫תשמישו‬

Note : The rabbis calculated that two hundred zuz was sufficient to cover the cost of food and clothing for a year. Jerusalem Talmud Pe’ah 8:8 “One of Rebbi's disciples had 200 zuz minus a dinar. Rebbi was accustomed to provide him with maaser ani every three years. [Rebbi's other] disciples acted with an evil eye toward this disciple [and gave him a dinar], causing his assets to reach [the 200 z level so that he was no longer neligible to take maaser ani]. Rebbi came, wanting to provide him with [maaser ani as always. The disciple] said to him, "My teacher, I have the amount [that makes one ineligible to receive maaser ani! Upon discovering how his disciple had become disqualified from receiving maaser

‫חד תלמיד מן דרבי היה לו‬ ‫מאתים זוז חסר דינר והוה‬ ‫רבי יליף זכי עמי' חד‬ ‫לתלת שני מעשר מסכנין‬ ‫עבדון ביה תלמידוי עינא‬ ‫בישא ומלון לי' אתא בעי‬ ‫מזכי עימי' א"ל רבי אית לי‬

ani"], Rebbi said, "This disciple was plagued by the wounds of the phony ascetics." (People who give charity as if they are righteous but really have evil intent.) [Rebbi] gestured to his disciples, and they brought [the disciple] into a food shop, [where he spent his money] causing him a decrease of one karat [with his purchase]. [Rebbi] then provided him with [maaser ani] as he was accustomed. The Antevila family that lived in Jerusalem traced its lineage to Ornan the Jebusit. One time, the sages authorized for them 600 kikars [worth of maaser ani crops] not allowing them to take [the crops] out of Jerusalem. For they expounded [the terms found in the two passages of maaser ani] "In your gates"; "In your gates" (Deut 14:28, 26:12) that [The repetition of this term serves to] include Jerusalem as the place where maaser ani must be consumed.] Now, a baraitha taught [there was] an incident with Hillel the Elder who [once] took for a poor person from an aristocratic family a horse with which to stroll, and a servant attended him. [There was] another incident with the people of the Galilee, who would supply an elderly man [with] a litra of poultry each day. But is it possible [that they are required to provide for him] so [extravagantly]? Rather it is because he could not eat other [dishes]. Poultry was therefore considered a necessity for this poor person.”

‫שיעורא אמר זה מכת‬ ‫פרושים נגעו ביה רמז‬ ‫'לתלמידיו ואעלוני‬ ‫לקפילין וחסרוניה חד‬ ‫קרט וזכה עימי' היאך מה‬ ‫דהוה יליף משפחת‬ ‫אנטבילא היתה בירושלים‬ ‫והיתה מתייחסת של ארנן‬ ‫היבוסי פעם אחת פסקו‬ ‫להן חכמים שש מאות‬ ‫ככרי זהב שלא להוציאן‬ ‫חוץ לירושלים דהוון דרשון‬ ‫בשעריך בשעריך לרבות‬ ‫ירושלים והתני מעשה‬ ‫בהלל הזקן שלקח לעני בן‬ ‫טובים סוס אחד להתעמל‬ ‫בו ועבד לשמשו שוב‬ ‫מעשה באנשי גליל שהיו‬ ‫מעלין לזקן א' ליטרא בשר‬ ‫ציפרין בכל יום ואפשר כן‬ ‫אלא דלא הוה אכיל עם‬ .‫חורנין‬

(The gemara cites a baraitha that discusses which assets are included when calculating the 200 z limit for receiving charity.) A baraitha taught, If [the poor person] was using gold utensils, we give him silver utensils [in exchange]. If he was using silver utensils, we give him copper utensils. [And if he was using] copper utensils, we give him glass utensils. (Gemara continues)... But the following baraitha has taught [otherwise]. If he was [accustomed] to use silk clothing, we give him silk clothing. (This contradicts the previous baraitha which teaches that we replace his articles with items of lesser value.) (Resolution:) Here [the second baraitha, which says we give him the same quality clothing), refers to items he uses) on his body. However, here (the first baraitha refers to items that he does] not use on his body.

‫תני משתמש בכלי זהב‬ ‫נותנין לו כלי כסף כלי‬ ‫כסף נותנין לו כלי‬ ‫נחושת כלי נחושת‬ ‫נותנין לו כלי זכוכית א"ר‬ ‫'מנא כלי כסף וכלי זכוכי‬ ‫בגופיהן והתני היה‬ ‫משמש בכלי מילת‬ ‫נותנין לו כלי מילת כאן‬ .‫בגופו כאן כשאינו גופו‬

Mishnah Pe’ah 8:9 “If someone has fifty zuz, and he does [business] transactions with them, he may not take [from the gifts to the poor.] Whoever does not need gifts [for the poor] but takes [them anyway] will not die of old age until [he loses possessions] and becomes dependent on people. And whoever needs to take but does not take will not die of old age until he [becomes enriched] and provides sustenance for others from his own [wealth]. And about him it is stated, "Blessed is the person who trusts in Hashem, then Hashem will be his security." (Jeremiah 17:7)

‫הרי זה‬--‫ והוא נושא ונותן בהם‬,‫מי שיש לו חמישים זוז‬ ‫אינו מת מן‬--‫ ונוטל‬,‫ וכל מי שאינו צריך ליטול‬.‫לא ייטול‬ ,‫ וכל מי שהוא צריך ליטול‬.‫ עד שיצטרך לברייות‬,‫הזקנה‬ ‫ עד שיפרנס לאחרים‬,‫אינו נפטר מן העולם‬--‫ואינו נוטל‬ ;'‫ אשר יבטח בה‬,‫משלו; ועליו הכתוב אומר "ברוך הגבר‬ ‫והיה‬. "‫ מבטחו‬,'‫ה‬

Matters of Trust Yedida Eisenstat They [poor people] are believed with regard to leqet, shich’cha, and pe’ah during their season and with regard to ma'aser ani during its entire year. But they are believed only about something for which it is usual for people to act in that way. Leqet (Vayikra 19:9-10, 23:22) 9 And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field, neither shalt thou gather the gleaning of thy harvest. 10 And thou shalt not glean thy vineyard, neither shalt thou gather the fallen fruit of thy vineyard; thou shalt leave them for the poor and for the stranger: I am the LORD your God. 22 And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field, neither shalt thou gather the gleaning of thy harvest; thou shalt leave them for the poor, and for the stranger: I am the LORD your God.

‫ לֹא ְת ַכלֶּה פְּאַת ָשׂ ְד ָך‬,‫ ְקצִיר אַ ְר ְצכֶם‬-‫ט וּ ְב ֻק ְצ ְרכֶם אֶת‬ ,‫ י וְַכ ְר ְמ ָך לֹא תְעוֹלֵל‬.‫ לֹא ְת ַלקֵּט‬,‫ִלקְצֹר; וְֶלקֶט ְקצִי ְר ָך‬ ‫ ֲאנִי יְהוָה‬,‫ ֶל ָענִי וְַלגֵּר ַתּעֲזֹב אֹתָם‬:‫וּ ֶפרֶט ַכּ ְר ְמ ָך לֹא ְת ַלקֵּט‬ ‫אֱלֹהֵיכֶם‬. ‫ ְת ַכלֶּה פְּאַת ָשׂ ְד ָך‬-‫ לֹא‬,‫ ְקצִיר אַ ְר ְצכֶם‬-‫כב וּ ְב ֻק ְצ ְרכֶם אֶת‬ ,‫ לֹא ְת ַלקֵּט; ֶל ָענִי וְַלגֵּר ַתּעֲזֹב אֹתָם‬,‫ וְֶלקֶט ְקצִי ְר ָך‬,‫ְבּ ֻק ְצ ֶר ָך‬ ‫ ֲאנִי יְהוָה אֱלֹהֵיכֶם‬.

Definitions for leqet: a) stalks that fall during the harvest, which poor people are entitled to may pick up and take for their own. Shichecha (Devarim 24:19) 19 When thou reapest thy harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go back to fetch it; it shall be for the stranger, for the fatherless, and for the widow; that the LORD thy God may bless thee in all the work of thy hands.

b) one or two stalks, but three stalks or more, the harvester

‫ לֹא‬,‫ַשּׂדֶה‬ ָ ‫ְשׁ ַכ ְח ָתּ עֹמֶר בּ‬ ָ ‫ְשׂ ֶד ָך ו‬ ָ ‫יט כִּי ִתקְצֹר ְקצִי ְר ָך ב‬ ‫ ְל ַמעַן יְָב ֶר ְכ ָך‬:‫ יִ ְהיֶה‬,‫ ַלגֵּר ַליָּתוֹם וְלָאַ ְל ָמנָה‬--‫תָשׁוּב ְל ַקחְתּוֹ‬ ‫ֲשׂה יָדֶי ָך‬ ֵ ‫ בְּכֹל ַמע‬,‫יְהוָה אֱלֹהֶי ָך‬.

Definitions for shichecha: a) a forgotten sheaf in the field, one or two sheaves but not more, or more than two se'ah b) forgotten standing grain, below two se'ah Pe’ah (Vayikra 19:9-10, 23:22) 9 And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field, neither shalt thou gather the gleaning of thy harvest. 10 And thou shalt not glean thy vineyard, neither shalt thou gather the fallen fruit of thy vineyard; thou shalt leave them for the poor and for the stranger: I am the LORD your God. 22 And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field, neither shalt thou gather the gleaning of thy harvest; thou shalt leave them for the poor, and for the stranger: I am the LORD your God.

Definitions for pe’ah: a) the produce left for the poor at the end of the field b) not less than 1/60th of the crop Ma'aser ani (Devarim 14:28, 26:12) 28 At the end of every three years, even in the same year, thou shalt bring forth all the tithe of thine increase, and shall lay it up within thy gates.

,‫ַשּׁנָה‬ ָ ‫ בּ‬,‫ְשׂר תְּבוּאָ ְת ָך‬ ַ ‫ ַמע‬-‫כָּל‬-‫ תּוֹצִיא אֶת‬,‫ִמ ְקצֵה ָשׁלֹשׁ ָשׁנִים‬ ‫ִשׁ ָערֶי ָך‬ ְ ‫ בּ‬,‫ ַההִוא; וְ ִהנַּ ְח ָתּ‬.

Definitions for ma’aser ani: a) the tithe given to the poor in years 3 and 6 of the shemitah cycle * Produce left as gifts for the poor (the four categories mentioned above) are not subject to tithes as the rest of all produce is Terms: am ha'aretz - ignorant person chaver - someone who is trusted to be knowledgeable in realms of tithing laws Levite - a class of Jewish person to whom a tithe is given for financial support in years 1,2, 4, and 5 of the seven-year Jewish agricultural cycle shevi'it aka shemitah - refers to the seventh year of the Jewish agricultural cycle in which crops are neither planted nor harvested Discussion questions on determining trustworthiness: 1. Is this person trustworthy? Is it likely or unlikely that they have the knowledge in x-category to be trusted? 2. Is this a believable situation? Why? Why not? Is it possible that this person can really be selling this product? 3. Is it the correct season for x-crop to be in the market?

Kilayim ‐ ‘Forbidden Mixtures’: rules regarding forbidden mixtures in agriculture, clothing and breeding animals Leviticus ‐ Vayikra 19:18‐19

,‫ ְבּ ֵני ַע ֶמּ ָך‬-‫ ִתטֹּר ֶאת‬-‫ ִתקֹּם וְ לֹא‬-‫יח לֹא‬ .‫ יְ ה ָוה‬,‫ ֲאנִ י‬:‫וְ אָ ַה ְב ָתּ ְל ֵר ֲע ָך ָכּמוֹ ָך‬

18 You shall not take vengeance, nor bear any grudge against the children of your people, and you shall love your neighbor as yourself: I am the LORD.

-‫ ִתּ ְשׁמֹרוּ— ְבּ ֶה ְמ ְתּ ָך לֹא‬,‫ ֻחקֹּ ַתי‬-‫יט ֶאת‬ ;‫ ִת ְז ַרע ִכּ ְלאָיִ ם‬-‫ ָשׂ ְד ָך לֹא‬,‫ַת ְר ִבּי ַע ִכּ ְלאַיִ ם‬ .‫ לֹא ַי ֲע ֶלה ָע ֶלי ָך‬,‫וּ ֶב ֶגד ִכּ ְלאַיִ ם ַשׁ ַע ְט ֵנז‬

19 You will keep My statutes. Do not let your cattle breed with a diverse kind; and do not sow your field with two kinds of seed; also there should not come upon you a garment of two kinds of stuff mingled together.

1. 2.

Why does the Torah mandate us to separate species (Vayikra 19:19) immediately after commanding us to love our neighbors (Vayikra 19:18)? Why are these two verses so close in the text? What’s the connection?

Rambam, Mishneh Torah Kilayim 1:3 A Jew is permitted to sow mixed species of seeds [even by hand] in the Diaspora 3.

Why does Kilayim apply only in the land of Israel? What does this say about the Jewish conception of land outside of Israel?

Rambam, Mishneh Torah Kilayim 1:4 The prohibition against mixed species of seeds involves only plants that are fit for human consumption. Grasses that are bitter and similar roots that are fit only for medicinal purposes and the like are not included in the prohibition against mixtures of seeds 4. 5.

Why does Kilayim only apply to plants that we consume? Look at the Torah verse again ‐ why might plants with medicinal qualities be allowed? What other crops might be allowed, considering that Kilayim only applies to "plants that are fit for human consumption"?

Rambam, Mishneh Torah Kilayim 2:15‐17 On the first of Adar, a pronouncement is made regarding [the need for concern for] Kilayim. Every person should go out to his garden and his field and clear it from mixed species. On the fifteenth of Adar, the agents of the court go out and spread [throughout the land] to check. Originally, [the agents of the court] would uproot [the mixed species] and cast them out and owners of the fields would be happy that [the court’s agents] would be cleaning their fields. [As a safeguard against indolence, the court ordained] that they would declare ownerless any field where mixed species were found, provided the [additional] species was one twenty‐fourth [of the entire crop]. If it is less than that, they should not touch it. The agents of the court return during the intermediate days of Pesach to look at the crops that were late in ripening. If mixed species have budded, we do not wait. Instead, [the agents] go out immediately and declare the entire field ownerless if one twenty‐fourth of it is from a second species. 6. Have you ever learned about this element of Jewish history? What does this teach us about the relationship between the Temple, the Sanhedrin, and Am Ha'aretz (the people of the land)? 7. Does this text impact your perspective on Purim and Pesach? 8. How might contemporary Jewish life be different if this practice, or something similar, were still in place? Blaise Pascal – (1623 – 1662) French mathematician, physicist and theologian tyranny. Plurality without unity is chaos.”

“Unity which does not depend on plurality is

9. Why does Jewish tradition teach us to separate of our seeds when planting, maintain distinct species of animals, and not wear clothing with mixed fabrics? 10. Do you agree with the quote from Pascal? 11. When does too much unity become a bad thing? When does too much diversity become a bad thing? How does Judaism create the right balance?

What is Kilayim? Part 1 Gabe Greenberg The term kilayim denotes a forbidden mixture according to Torah Law. There are several kinds of kilayim. One cannot plant a mixture of different seeds together, and additionally, one cannot plant them in a vineyard. One cannot graft different species of trees together. One cannot mate different species of animals together. And one cannot wear a garment made from a mixture of wool and linen. Genesis 1:11-12, 24-25, 28, 31 And God said, "Let the earth sprout vegetation, seed yielding herbs and fruit trees producing fruit according to its kind in which its seed is found, on the earth," and it was so. And the earth gave forth vegetation, seed yielding herbs according to its kind, and trees producing fruit, in which its seed is found, according to its kind, and God saw that it was good...And God said, "Let the earth bring forth living creatures according to their kind, cattle and creeping things and the beasts of the earth according to their kind," and it was so. And God made the beasts of the earth according to their kind and the cattle according to their kind, and all the creeping things of the ground according to their kind, and God saw that it was good...And God blessed them, and God said to them, "Be fruitful and multiply and fill the earth and subdue it, and rule over the fish of the sea and over the fowl of the sky and over all the beasts that tread upon the earth...And God saw all that God had made, and behold it was very good, and it was evening and it was morning, the sixth day.

1. 2.

What is meant by the phrase, “according to its’ kind”? Why does the Torah tell us this here? What are possible intentions of this phrase?

Leviticus 19:17-19 You shall not hate your brother in your heart. You shall surely rebuke your fellow, but you shall not bear a sin on his account. You shall neither take revenge from nor bear a grudge against the members of your people; you shall love your neighbor as yourself. I am the Lord. You shall keep My statutes: You shall not crossbreed your livestock with different species. You shall not sow your field with a mixture of seeds, and a garment which has a mixture of shaatnez shall not come upon you. 3.

‫ֵשׂב ַמזְרִי ַע זֶרַע עֵץ‬ ֶ ‫ֶשׁא ע‬ ֶ ‫ְשׁא הָאָרֶץ דּ‬ ֵ ‫וַיֹּאמֶר אֱלֹהִים ַתּד‬ ‫ֲשׁר זַרְעוֹ בוֹ עַל הָאָרֶץ וַיְהִי כֵן‬ ֶ ‫עֹשׂה ְפּרִי ְלמִינוֹ א‬ ֶ ‫ְפּרִי‬ ‫עֹשׂה‬ ֶ ‫ֵשׂב ַמזְרִי ַע זֶרַע ְלמִינֵהוּ וְעֵץ‬ ֶ ‫ֶשׁא ע‬ ֶ ‫וַתּוֹצֵא הָאָרֶץ דּ‬ ‫ֲשׁר זַרְעוֹ בוֹ ְלמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי טוֹב‬ ֶ ‫ְפּרִי א‬ ‫וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ ַחיָּה ְלמִינָהּ ְבּ ֵהמָה וָ ֶרמֶשׂ‬ ‫וְ ַחיְתוֹ ֶארֶץ ְלמִינָהּ וַיְהִי כֵן‬ ‫וַיַּעַשׂ אֱלֹהִים אֶת ַחיַּת הָאָרֶץ ְלמִינָהּ וְאֶת ַה ְבּ ֵהמָה ְלמִינָהּ‬ ‫וְאֵת כָּל ֶרמֶשׂ ָה ֲא ָדמָה ְלמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי טוֹב‬ ‫וַיְָב ֶר ְך אֹתָם אֱלֹהִים וַיֹּאמֶר ָלהֶם אֱלֹהִים פְּרוּ וּרְבוּ‬ ‫ַשּׁ ַמיִם‬ ָ ‫ְשׁ ָה וּרְדוּ ִבּ ְדגַת ַהיָּם וּבְעוֹף ה‬ ֻ ‫וּ ִמלְאוּ אֶת הָאָרֶץ וְִכב‬ ‫ֶשׂת עַל הָאָרֶץ‬ ֶ ‫וּ ְבכָל ַחיָּה הָרֹמ‬ ‫ָשׂה וְ ִהנֵּה טוֹב מְאֹד וַיְהִי ֶערֶב‬ ָ ‫ֲשׁר ע‬ ֶ ‫וַיַּרְא אֱלֹהִים אֶת כָּל א‬ ‫ַשּׁ ִשּׁי‬ ִ ‫וַיְהִי בֹקֶר יוֹם ה‬

‫ִשׂנָא אֶת אָחִי ָך ִבּ ְל ָב ֶב ָך הוֹ ֵכ ַח תּוֹכִי ַח אֶת ֲעמִי ֶת ָך וְלֹא‬ ְ ‫לֹא ת‬ ‫ִשּׂא ָעלָיו ֵחטְא‬ ָ‫ת‬ ‫לֹא תִקֹּם וְלֹא תִטֹּר אֶת ְבּנֵי ַע ֶמּ ָך וְאָ ַה ְב ָתּ ְל ֵר ֲע ָך כָּמוֹ ָך‬ ‫ֲאנִי יְקֹוָק‬ ‫ִשׁמֹרוּ ְבּ ֶה ְמ ְתּ ָך לֹא ַת ְרבִּי ַע ִכּלְאַיִם ָשׂ ְד ָך לֹא‬ ְ ‫אֶת חֻקֹּתַי תּ‬ ‫ִתזְרַע ִכּלְאָיִם וּ ֶבגֶד ִכּלְאַיִם ַשׁ ַע ְטנֵז לֹא יַ ֲעלֶה ָעלֶי ָך‬

Why are the laws of forbidden mixtures written directly after the laws, “you shall not hate your brother in your heart”…”you shall love your neighbor as yourself. I am the Lord.”? Is there a connection?

Deuteronomy 22:9-11 You shall not sow your vineyard with kilayim, else the crop – from the seed you have sown - and the yield of the vineyard may not be used. You shall not plow with an ox and a donkey together. You shall not wear shaatnez cloth combining wool and linen. 4. 5. 6.

‫לֹא ִתזְרַע ַכּ ְר ְמ ָך ִכּלְאָיִם פֶּן ִתּ ְקדַּשׁ ַה ְמלֵאָה ַהזֶּרַע‬ ‫ֲשׁר ִתּזְרָע וּתְבוּאַת ַה ָכּרֶם‬ ֶ‫א‬ ‫ לֹא ִת ְלבַּשׁ‬:‫לֹא ַתחֲרֹשׁ בְּשׁוֹר וּ ַבחֲמֹר יַ ְחדָּו‬ ‫ִשׁתִּים יַ ְחדָּו‬ ְ ‫ַשׁ ַע ְטנֵז ֶצמֶר וּפ‬

In Leviticus, it says, “you shall not sow your field…” while here in Deuteronomy, it says, “you shall not sow your vineyard”. These are two separate prohibitions. What is different about this prohibition, besides for the fact that it involves a vineyard, and not a field? How do you we define a vineyard? Is one grape vine considered a vineyard? What about two or three? “You shall not plow with an ox and a donkey together”. This is the prohibition of not plowing with two different species of animals. Why does it mention an ox and a donkey, when the intention is understood to include all animals?

What if they are not harnessed together, can you then plow with them together? Can you do other work, like drawing a wagon, with an ox and a donkey, together?

Rashi (11th cent. France), Deut. 22:9-11 “Kilayim.” [For example,] sowing in the same hand-throw [of seeds] wheat and barley.

‫ חטה ושעורה וחרצן במפולת יד‬- ‫כלאים‬

“May not be used.” Lit., become unclean. To anything repulsive to man, either in a positive sense, e.g., something holy, or in a negative sense, e.g., something forbidden, the term applies. For instance, “Do not come near me, lest I contaminate ['kidashticha'] you” (Isa. 65:5)

‫ בין‬,‫ כל דבר הנתעב על האדם‬.‫ כתרגומו תסתאב‬- ‫פן תקדש‬ ,‫ נופל בו לשון קדש‬,‫ בין לגנאי כגון איסור‬,‫לשבח כגון הקדש‬ ‫ ה) אל תגע בי כי קדשתיך‬,‫כמו (ישעיה סה‬

“The yield.” This is the fullness [milui] and increase, which a seed increases. “You shall not plow with an ox and a donkey.” The same law applies to any two species in the world. [Similarly,] this law applies [also] to [merely] leading them together when they are bound to each other as a pair, for transporting any load.

‫ זה מילוי ותוספת שהזרע מוסיף‬- ‫המלאה‬ ,‫ הוא הדין לכל שני מינים שבעולם‬- ‫לא תחרוש בשור ובחמור‬ ‫והוא הדין להנהיגם יחד קשורים זוגים בהולכת שום משא‬ ‫ ורבותינו פירשו שוע טווי ונוז‬.‫ לשון עירוב‬- ‫יא( שעטנז‬

“Shaatnez.” An expression denoting a mixture. Rabbis explained [this term to be an acronym of the terms]:‫שׁוּ ַע‬, combed, ‫טָווּי‬, spun and ‫נוּז‬, woven. 8.

Rashi explains that the prohibition of plowing with an ox and a donkey together also applies if they are bound together and used for transporting any load. From this, we can infer that if they are not bound together, one could transport a load with them. But if they are not bound together---can I plow with them?

Talmud Bavli, Kiddushin 39a “Your field.” This excludes planting which takes place outside the land [Israel] 9.

‫ למעוטי זרעים שבחוץ לארץ‬- ‫שדך‬

Why does the Talmud choose to understand “your field” to mean, the Land of Israel, and not the simpler understanding of, someone’s personal property?

Talmud Bavli, Sanhedrin 60a Rabbi Eliezer stated: A non-Jew is also commanded about Kilayim. What is the source of this? Shmuel says, "You shall keep My statutes" - statutes that I previously commanded [i.e. to all humans], "You shall not crossbreed your livestock with different species. You shall not sow your field"; Just as the prohibition regarding animals is crossbreeding, the prohibition in the field [for non-Jews] is grafting diverse trees; Just as crossbreeding animals is forbidden in and outside of Israel, also grafting is forbidden in and outside of Israel. Talmud Bavli, Kiddushin 39a “You shall keep My statutes.” The Rabbis taught: Shmuel says, what is the meaning of “You shall keep My statutes: You shall not crossbreed your livestock”? Those statutes [“hukkim”] which I've commanded [lit. “engraved” “hakkakti”] for you already – those you shall keep.

‫ אמר‬- ?‫ מנא הני מילי‬.‫רבי אלעזר אומר אף על הכלאים‬ ‫ חוקים‬- ‫ דאמר קרא (ויקרא י"ט) את חקתי תשמרו‬:‫שמואל‬ ‫ (ויקרא י"ט) בהמתך לא תרביע כלאים שדך‬,‫שחקקתי לך כבר‬ ‫ מה‬,‫ אף שדך בהרכבה‬- ‫ מה בהמתך בהרבעה‬,‫לא תזרע כלאים‬ ‫ בין בארץ‬- ‫ אף שדך‬,‫ בין בארץ בין בחוצה לארץ‬- ‫בהמתך‬ ‫בין בחוצה לארץ‬.

‫ מה ת"ל את חקתי‬,‫ אמר שמואל‬,‫ תניא‬- ‫את חקתי תשמרו‬ ‫ תשמרו‬- ‫ חקים שחקקתי לך כבר‬,‫תשמרו בהמתך לא תרביע‬ ‫עתה‬

10. Is Shmuel’s opinion of how to read this verse consistent with the Rashi that we read at the beginning? 11. Without Shmuel’s explanation, how would you have read the verse, “You shall keep my statutes, you shall not crossbreed your livestock”. 12. Does your reading create any difficulties? Are there any difficulties with Shmuel’s reading? 13. According to Shmuel’s reading, why do we want to say “You shall keep my statutes (those statutes which I’ve commanded for you already)” right here, before “You shall not crossbreed your livestock? Rashi (11th cent. France), Lev. 19:19 You shall keep My statutes: They are the following: “You shall not crossbreed your livestock with different species, etc.” The term ‫ ֻחקִּים‬, “statutes,” refers to the decrees of the Divine King, which have no rationale.

,'‫ ואלו הן בהמתך לא תרביע כלאים וגו‬- ‫את חקתי תשמרו‬ ‫חקים אלו גזרות מלך שאין טעם לדבר‬

14. Rashi says that chukim have no rationale. Is the intention, there does not exist a reason, or alternatively, we do not know what the reason is? 15. There is reward for every mitzvah. Could this be a “rationale” for keeping the mitzvah of kilayim? What is the kind of rationale that Rashi is referring to, which we are saying has no purpose? Ibn Ezra (12th cent. Near East), Lev. 19:19 The reason for mentioning - after these preceding mitzvot – the mitzvah of crossbreeding livestock, is to warn us: once its established that you're holy, and that you shouldn't do what's hateful to your brethren, similarly you shouldn't do to an animal, changing God's works. Therefore it is written, “You shall keep my statutes,” to keep each species from mixing with one another. And I will further explain...why the field and clothing are mentioned. For there are many mitzvot that are for “remembering”: Passover, Sukkot, tzitzit, shofar, mezuzah, and tfillin. And now I will reveal to you a deep truth: know that “the whole one is truly whole” [i.e. one who fulfills the Torah experiences true completeness]; therefore it was written about Abraham (Gen. 26:5) “He kept My ordinances, My commandments, My statues, and My teachings.”

- ‫וטעם להזכיר אחר אלה המצות בהמתך לא תרביע כלאים‬ ,‫ שלא תעשה חמס לבן אדם כמוך‬,‫להזהיר אחר היותך קדוש‬ ‫ על כן כתוב את‬,‫גם לא תעשה לבהמה לשנות מעשה השם‬ ‫חקתי תשמרו לשמור כל מין‬.‫שלא יתערב מין עם מין‬ ‫ כי‬,‫ וטעם השדה והבגד להיות לזכרון‬,‫ועוד אפרש מלת כלאים‬ ,‫ ושופר‬,‫ וציצית‬,‫ וסוכות‬,‫יש מצות רבות לזכר כחג המצות‬ ,‫ דע כי השלם שלם מאד‬,‫ ופה ארמוז לך סוד‬.‫ ותפילין‬,‫ומזוזה‬ ‫על כן כתוב באברהם‬.‫וישמור משמרתי מצותי חקותי ותורתי‬

Or HaHayyim (18th cent. Morocco) One must ask why the order of verses is thus: why was the mitzvah of interbreeding juxtaposed with loving your neighbor; and who knows how to make a proper order better than God? God commanded that friends should love each other, and connect their hearts together, as God desires connection between holy beings [lit. “branches”]. Perhaps a person will then say that God will not mind interbreeding pure species [pure=kosher]. Therefore the Torah teaches that God does not desire the bringing together of different animals, even if both of them are a pure species…

‫ונראה בהעיר בסדר הכתובים למה סמך הכתוב מצות הרבעה‬ .‫ ומי יודע לסדר סדר מתאים כה' אלהינו‬,‫למצות אהבת ריעים‬ ‫אכן לצד שצוה ה' על אהבת החברים והתקשרות לבם יחד כי‬ ‫ ומזה יאמר אדם כי לא‬,‫חפץ ה' התקשרות ענפי הקדושה‬ ‫ לזה בא הכתוב ואמר‬,‫יקפיד ה' על הרבעת טהורה עם טהורה‬ ‫כי אין הרצון בזה לקשר בהמה עם בהמה ואפילו בב' ענפי‬ ‫הטהרה הגם ששניהם מין טהרה‬

16. If you wrote the Torah, would you have put these two verses (the prohibition of interbreeding, the requirement to love your neighbor) in this order? What does this tell us about the order of verses in the Torah?

Ramban (13th Century Spain) “You shall keep my statutes”: and these are they – “You shall not cross-breed your livestock, etc.” Rashi states: “these are decrees of the Divine King, which have no rationale.” It's not the case that these are divine decrees of the King of Kings which have absolutely no reasons, rather they're decrees which the King decrees in the Kingdom without revealing their benefit to the people, and the people don't benefit from them directly, but rather they mull over them in their hearts and accept them out of reverence for the kingdom. So too with God's rules; they are deep mysteries in the Torah which the people can't enjoy [through comprehension] like other laws, but all of them have a definite reason and a distinct merit. And the reason for kilayim is that God created the different species in the world for all the different kinds of souls, in plants and in those that have the animative soul, and God gave them the power of reproduction, that the species should exist for eternity, for as long as God should desire the existence of the world, and God ordered that that power should reproduce the species and never ever change, as is written [in Genesis] concerning each, "l'mineihu" [for its species]. And this is the reason that we breed animals in order to preserve the species, just as men come unto women for (the purpose of) reproduction. But one who intermixes two species changes and negates the act of creation, as though he thinks that God did not complete God's world sufficiently, and he wishes to assist creation by adding creatures to it. Amongst animals, different species do not reproduce when mixed, and even those that are naturally close, when they do reproduce; the offspring are exterminated as they do not reproduce. And for these two reasons, the act of mixing species is loathsome and nullified. And plants as well, when they are interbred, their fruit does not grow afterwards, and these two reasons explain their prohibition. And Kilayim of seeds is prohibited as well, as their nature and form is altered when they are being nurtured by one another; its as if their subsequent seeds are derived from this union [though not actually]. And some of our friends add, concerning the reason for kilayim, that is in order not to mix the powers that cause the plants to grow, that they not draw from each other, which is based on what is written in Bereishit Rabba: "R. Simon said, no plant exists below that does not have a star in the heavens, who strikes it and says to it, Grow!"… Now, one who grafts kilayim or sows kilayim, whereby they draw from each other, negates the laws of heaven, and that is why it is written concerning [these mitzvot], "You shall keep My statutes," for they are the laws of heaven. This is as Rabbi Hannina in the name of Rabbi Pinhas says, “the statues with which I stated [lit. “inscribed”] the world. I have already written in Bereishit that the foundations of the plants are in the upper realms, and from there God commanded the blessing of eternal life. Hence, he who mixes kilayim negates and mixes (up) the act of creation.... And the reason for [the prohibition of] kilayim of clothing, is to separate the mixture of species, and to prevent those who regularly make this kind of garment. And the Rambam, in the Guide to the Perplexed, explains the laws of shaatnez [kilayim of clothing] thus: in those times this was a type of clothing worn by pagan priests, who performed magic and other activities while wearing these garments. He states that he found this in their books. And because it was well known that this idolatry and devilry was all performed in this clothing, the Torah distanced it from people, for the Torah tries to separate us from their actions and to wipe out their memory. 17. What are the differences in opinion between Rashi and Ramban regarding the discussion of statutes?

What is Kilayim? Part 3: Creating Life with God Gabe Greenberg Tractate Pesachim 54a Rabbi Yosi says: Two things were planned for creation on the sixth day but were not created until Saturday night. On Saturday night, God granted Adam some divine wisdom; Adam took two stones and ground them against each other and created fire, and he took two animals and mated them and created a mule. Rabban Shimon b. Gamliel says: the mule was created later, in the days of Ana [grandson of Esau], as it says in Genesis: “he was the Ana that found the camel in the wilderness”... Just as Ana was impure, so was the impurity he created. NB Genesis 36:24: “The sons of Zibeon: Aiah and Anah. This is the Anah who found the camel [some: “hot springs”] in the desert while he was grazing the donkeys of his father Zibeon.” 1.

‫ שני דברים עלו במחשבה ליבראות‬:‫רבי יוסי אומר‬ ‫ ובמוצאי‬,‫בערב שבת ולא נבראו עד מוצאי שבת‬ ‫שבת נתן הקדוש ברוך הוא דיעה באדם הראשון מעין‬ ‫ והביא שני אבנים וטחנן זו בזו ויצא‬,‫דוגמא של מעלה‬ ‫ והביא שתי בהמות והרכיב זו בזו ויצא מהן‬.‫מהן אור‬ ‫ פרד בימי ענה‬:‫ רבן שמעון בן גמליאל אומר‬.‫פרד‬ ‫ הוא ענה אשר מצא את‬+‫בראשית לו‬+ ‫היה שנאמר‬ ‫ ענה פסול‬:‫ דורשי חמורות היו אומרים‬.‫הימם במדבר‬ ‫ לפיכך הביא פסול לעולם‬,‫היה‬

Why were these things not created until Saturday night? Why are these things significant to mention? If they were not created until Saturday night, what does it mean that they were planned for creation on on the 6th day?

All three of these things would not normally be associated with the word “create”; it is not even a “forming” (yetzirah), in which case the usage of the term “create” is sometimes acceptable. Instead, it seems like the most appropriate term would be “making” (the Hebrew term: ah-si-ah) fire and the mule. And these are things which are not unique to the days of Creation; they happen even today! 2.

From the words Rabban Shimon b. Gamliel, it sounds like the creation of a mule (by mating a donkey and a horse) is not a good thing---it was the creation of an “impurity”, and it was created by an impure person named Ana. Why is this kind of creation “impure”? How do we know that Ana was “impure”? What exactly is “impurity”, anyways?

Tractate Pesachim 56a [The Mishna stated that] the inhabitants of Jericho followed a practice that was not explicitly prohibited by the Sages: “They would graft palm trees the entire day before Passover.” What would they do? Rav Yehuda said: They would bring a fresh myrtle, juice from the berries of a laurel tree, and barley flour that has been kept in a vessel less than forty days; and they would boil these ingredients together, and then inject the concoction into the heart of a palm tree. 3. 4.

‫ היכי עבדי? אמר רב‬.'‫מרכיבין דקלים כל היום וכו‬ ‫ וקימחא‬,‫ ושיכרא דדפנא‬,‫ מייתי אסא דרא‬:‫יהודה‬ ,‫דשערי דרמי במנא דלא חלפי עליה ארבעין יומין‬ .‫ומרתחי להו ושדו להו לדיקלא בליביה‬

Why does this practice not constitute “grafting”? Why would we have thought that it does? (The Talmud tells us that it was not explicitly prohibited; apparently, we might have thought otherwise.) What do you think was the purpose of this practice? What does it have to do with Passover?

Rabbi Shlomo Zalman Auerbach (20th cent. Israel) Minhat Shlomo 2:97:27 (cited in A. Wolff) Whereas (genetic engineering) in animals...does not involve any prohibition of interbreeding, since the mixing is done only by means of the transfer of "material" from one species into another species of animal, regarding the grafting of trees it appears to be forbidden even if the mixing is done only by means of the injection of plant juices, which if planted in the ground would not sprout on its own; nevertheless, in the end the field is sown with two species.

Why does Rabbi Auerbach make this distinction between animals and the grafting of trees? What is the source of this distinction?

Midrash Tanhuma, Tazria 5 Turnus Rufus the wicked asked Rabbi Akiva, "Whose deeds are better? Those of G-d or those of flesh and blood?" Rabbi Akiva answered, "Those of flesh and blood." Turnus Rufus asked, "Behold the heaven and the earth. Can you make anything more beautiful than them?" He answered, "Do not tell me about something that is higher than human capabilities, since humans are unable to do these things, but let us compare things which humans are capable of."

‫מעשה ששאל טורנוסרופו' הרשע את ר' עקיבא איזו‬ ‫ א"ל של ב"ו‬,‫מעשים נאים של הקב"ה או של ב"ו‬ ‫ א"ל טורנוסרופוס הרי השמים והארץ יכול‬,‫נאים‬ ‫ א"ל ר"ע לא תאמר לי‬,‫אדם לעשות כיוצא בהם‬ ‫בדבר שהוא למעלה מן הבריות שאין שולטין עליו‬ ‫ א"ל למה‬.‫אלא אמור דברים שהם מצויין בבני אדם‬ ‫אתם מולין א"ל אני הייתי יודע שעל דבר זה אתה‬ Turnus Rufus asked, "Why do you circumcise yourselves?" ‫שואלני ולכך הקדמתי ואמרתי לך שמעשה בני אדם‬ Rabbi Akiva answered, "I knew that you were asking about something like that, and for that reason I told you at the start ‫ הביא לו ר"ע שבלים וגלוסקאות‬.‫נאים משל הקב"ה‬ that men's deeds are greater than those of G-d." Rabbi ‫א"ל אלו מעשה הקב"ה ואלו מעשה ידי אדם א"ל אין‬ Akiva then brought to Turnus Rufus two items: stalks of ‫ א"ל טורנוסרופוס אם‬,‫אלו נאים יותר מן השבלים‬ wheat and baked rolls. Rabbi Akiva said, "These [the stalks of wheat] are the deeds of G-d, and these [the baked rolls] ‫הוא חפץ במילה למה אינו יוצא הולד מהול ממעי‬ are the deeds of humans. Are these [baked rolls] not more ‫ א"ל ר"ע ולמה שוררו יוצא עמו והוא תלוי‬,‫אמו‬ beautiful?" ‫ ומה שאתה אומר למה אינו יוצא‬,‫בבטנו ואמו חותכו‬ "If so," answered Turnus Rufus, "since G-d is interested in ‫מהול לפי שלא נתן הקב"ה את המצות לישראל אלא‬ circumcision, why did he not create human beings already circumcised?" Rabbi Akiva answered, "Because G-d gave ‫לצרף אותם בהם‬ the mitzvot to the Jewish people only to purify them. 6.

What is meant by, “whose deeds are best”? How would you normally understand what it means to have “better” deeds?

Apparently, it is sometimes praiseworthy to change or ‘improve’ the world, for the benefit of man. Where does the Torah draw the line between the kind of activity that is being discussed in the conversation between Rabbi Akiva and Turnus Rufus, and the forbidden mixtures mentioned in the Torah?

What is Kilayim Part 4: Reasons for the Prohibition Gabe Greenberg Ibn Ezra (12th cent. Near East), Deut 22:9-11 “You shall not plow with an ox and a donkey.” This is connected to planting. God is merciful to all God's creations; the strength of a donkey is not like that of an ox. And on account of planting, sh’atnez is mentioned. This was mentioned earlier in general, and here the particular, that [the prohibition] is wool and linen, and nothing else. 1. 2.

‫ והשם‬.‫ דבק עם הזריעה‬- ‫לא תחרוש בשור ובחמור‬ .‫ כי אין כח החמור ככח השור‬,‫חמל על כל מעשיו‬ ‫ וכבר הזכירו על דרך‬.‫ובעבור הזריעה אמר שעטנז‬ .‫ ובכאן פרט שהוא הצמר והפשתים לא אחרים‬,‫כלל‬

“God is merciful to all God’s creations; the strength of a donkey is not like that of an ox”. This sounds like a reason for the prohibition of plowing with an ox and a donkey together. Why is this considered an act of mercy? Why are only wool and flax prohibited, and not other materials?

Rashbam (12th cent. France) “You shall not crossbreed your livestock.” [I'll answer] according to the way of the world and an answer to the heretics. Just like the Torah commanded that each and everything sprouts fruit according to its species during creation, so too the world is commanded with animals, fields, trees, and even with regards to plowing an ox and donkey, as they are two different species. Even wool and linen, as this is a type of animal (sheep produce wool) and this is agricultural produce (flax produce linen).

‫ לפי דרך ארץ ותשובת‬- ‫בהמתך לא תרביע כלאים‬ ‫המינין כשם שציוה הכתוב שכל אחד ואחד יוציא פרי‬ ‫ כך ציוה להנהיג את העולם‬,‫למינהו במעשה בראשית‬ ‫בבהמות ובשדות ואילנות וגם בחרישת שור וחמור‬ ‫ וגם בצמר ופשתים שזה מן בהמות‬.‫שהם שני מינים‬ .‫וזה מן קרקע וגידוליו‬

Seforno (16th cent. Italy) “You shall keep my statutes.” The Torah [subsequently] ‫ והזכיר חוקים במלאכת המרעה‬.‫את חקותי תשמרו‬ mentions the topics of herding, agriculture, clothing, sex, eating, drinking, and fortune telling. All of these had been a ‫ובעבודת האדמה ובמלבוש ובמשגל ובמאכל ובמשתה‬ strong part of life; and behold, most of what was prohibited ,‫ובהגדת העתידות שבכל אלה היתה הנהגת חייהם אז‬ is in opposition to the intention of nature, which is aligned to ‫והנה רוב מה שאסר הם ענינים מנגדים לכונת הטבע‬ God's intent, as God ordered it.

‫המכוונת מאת האל יתעלה המסדרו‬

Herding, agriculture, and clothing are three of the topics mentioned after, “You shall keep my statutes”, and these are references to the laws of Kilayim: not mating different animals (herding), not planting a mixture of seeds (agriculture), and not wearing a mixture of wool and linen (clothing). 3. 4. 5.

Why are forbidden mixtures “in opposition to the intention of nature”? “…the intention of nature, which is aligned to God’s intent…” Does this mean that everything that is in opposition to “the intention of nature” is also in opposition to the intention of God? What are other examples of “the intention of nature”? How do we as humans violate these intentions? Is this forbidden? Why or why not?

Sefer HaChinuch (11th century Barcelona) -- Mitzvah 62 –Allowing a Sorceress to Live In those forbidden ways of mingling and devising with two ‫עוד יש באותן צדדי התערובות והתחבולות האסורות‬ species there is the power to form something new, and on that ‫ לפי שכח אותו‬,‫לעשות ענין אחר שנאסרו בעבורו‬ account they were forbidden; because the power of that merger rises up so strongly that it temporarily nullifies the force of the ‫התערובת עולה כל כך שמבטל מפעולתו לפי שעה כח‬ celestial being appointed over the two species. An analogy for ‫ כמו שאתה‬,‫ והמשל על זה‬,‫המזל הממונה על שני המינין‬ this would be, as you see that when someone grafts one species ‫רואה שהמרכיב מין בשאינו מינו יחדשו לברוא מין‬ onto a different one, they create a third species which is new. Then the result is that the grafting has nullified the power of both ‫ ועל כן‬.‫ נמצא שביטלה ההרכבה כח שניהם‬,‫שלישי‬ [angels of the original species]. Therefore we were prohibited ‫נמנענו מהעלות על רוחנו אף כי נעשה בידינו דבר‬ from even bringing to mind, much less doing with our hands, anything that will show any wish of ours to change anything in ‫השלמות…שמראה בנו רצון להחליף דבר במעשי האל‬ the whole, perfect works of God…

Sefer HaHinuch (11th cent. Barcelona) -- Mitzvah 245 – Crossbreeding Animals The roots of this mitzvah: God created the world with wisdom, ‫ כי השם ברוך הוא ברא עולמו בחכמה‬,‫משרשי המצוה‬ understanding and comprehension; formed and shaped all the ‫ ועשה וצייר כל הצורות לפי מה שהיה‬,‫בתבונה ובדעת‬ forms according to their need and what the world necessitated. Bless God the Knower. This is what it means in Genesis: “And ‫ וברוך הוא‬,‫צורך ענינן ראוי להיות מכוונות כיוון העולם‬ the Lord saw all that the Lord had done, and behold it was very [‫ ל"א‬,'‫ וזהו שנאמר במעשה בראשית ]בראשית א‬.‫היודע‬ good.” And “seeing” for God means knowledge, and deep ‫ וראייתו‬,‫וירא אלהים את כל אשר עשה והנה טוב מאד‬ awareness of things, for of course God doesn't need actual sight, for everything is revealed and known to God before it takes place ‫ כי הוא ברוך‬,‫ היא ידיעתו והתבוננותו בדברים‬.‫ברוך הוא‬ just as it is afterwards. Now, since God knows that everything ‫ לגודל מעלתו אינו צריך לראיית העין אל הדברים‬,‫הוא‬ God wrought is perfectly suited to its purpose, as it is needed in God’s world, God commanded each and every species to produce ‫ כי הכל נגלה וידוע ונראה לפניו קודם מעשה‬,‫אחר מעשה‬ its own offspring of its own kind, as it is written in Genesis, and ‫כמו אחר מעשה‬.. the species should not be mingled, lest they become lacking in ‫ובהיות יודע אלהים כי כל אשר עשה הוא מכוון בשלימות‬ their perfection. So it seems that we refrain from crossbreeding.

‫ צוה לכל מין ומין להיות‬,‫לענינו שהוא צריך בעולמו‬ ‫ ולא‬,‫ כמו שכתוב בסדר בראשית‬,‫עושה פירותיו למינהו‬ .‫יתערבו המינין פן יחסר שלימותן ולא יצוה עליהן ברכתו‬ ‫ נמנענו מהרביע‬,‫ לפי הנראה במחשבתינו‬,‫ומזה השורש‬ ‫הבהמות‬.‫כלאים‬ Maharal (16th cent. Prague), Be'er HaGolah 2:3 When God created the laws of nature, the simple and the complex, and finished creating the world, there remained additional power to create anew, just like people can create new animal species through inter-species breeding...People bring to fruition things that are not found in nature; nevertheless, since these are activities that occur through nature, it is as if it entered the world to be created. Rabbi Chaim Vital (16th-17th cent. Israel) Gates of Mitzvot, Parshat Kedoshim A person that sins needs to re-incarnate after their death in order to receive their punishment. And there are those who don't merit coming into this world like other souls. Rather this person is re-incarnated into a plant, or inorganic matter or an animal, or in the body of a living person. And certainly there's a short duration for this incarnation. There are diverse types of plants, like trees and herbs, into which souls incarnate until the end of their appointed time in this. And if you mix seeds or trees with other trees, you cause greater harm and punishment to those souls incarnated in them. Sfat Emet (19th cent. Poland) Parshat Shmini, 1889 When the Holy One Blessed Be chose the Jews and brought them out of Egypt, this effectuated a clarifying of mixed souls, good and bad. Similarly, such a clarification was performed on all of creation, and Israel was singled out from all places. Similarly, kosher [lit. “pure”] species were singled out from all animals. For this is the essence of the redemption, not to be bound up in the mixture of the bad – this is Kilayim, from the language of “Keleh” jail, as it is stated in the Holy Zohar.

‫כשבחר הקב"ה בבנ"י והוציאנו ממצרים שהי' שם בירור‬ ‫הנפשות מתערובות טו"ר וכמו כן נעשה הבירורים בכל‬ ‫ וכמו כן נתיחדו‬.‫הבריאה ונתיחד א"י מכל המקומות‬ ‫ שזה עיקר הגאולה שלא להיות‬.‫המינים טהורים מבע"ח‬ ‫נאסר בתערובות הרע שזה הוא כלאים מלשון בית הכלא‬ ‫קדושים כדאיתא בזוה"ק‬

Rabbi Samson Rafael Hirsch (19th cent. Germany), Lev. 19:19 [T]he Torah must consider this law (against mixing different species) which G-d implanted in the organic world of nature to be of the very highest importance for our human and Jewish calling, for it has interwoven consideration of it (the prohibition of mixing different species) in the whole of our life. Not only does it forbid us actual interference with this law by the prohibition of interbreeding animals and grafting trees, the unnatural crossing of species of plants and animals which are of different species in nature, but in our whole association with the organic world -- in sowing and planting, in the use of animals for work, in using materials obtained from animal and vegetable sources for our clothes, and in the food we eat....It teaches us to keep such order that brings to our minds again and again the great law of "keeping species separate," and its greater Lawgiver. David Tzvi Hoffman (19-20th cent. Germany), Lev 19:19 The prohibition is on mating any type of animal, but behemot [lit. livestock] were mentioned here specifically because human beings raise them. And “Kilayim” is from the language of “K-L-H”, meaning stopped, withheld. Like [the hebrew word] “Keleh” [“jail”]: separation, withheld, and “Kilayim” is the plura i.e. two different types. Jacob Milgrom (20th cent. Berkeley) on Lev. 19:19, The Anchor Bible “Your livestock.” The pentateuchal sources do not consider the horse as livestock. Only Deut. 17:16 and 20:1, dealing with the law of the king and the cavalry of the enemy, respectively, mention horses – indicating that only royalty and the aristocracy possess

horses. Mules, the offspring of horses and asses, are first attested after King David (2 Sam. 13:29, 18:9). Dillmann and Ryssel (1897) make the unlikely suggestion that, to avert the prohibition, mules may have been imported (cf. 1Kings 10:25, Isa 66:20; Ezek.27:14).... It is of the utmost significance that the cherubim flanking the Ark were mixtures (Ezek. 1:5-11), as were the divine guardians in Mesopotamia. This is the initial indication, which will be corroborated in the two following prohibitions, that mixtures belong to the divine realm, on which the human being (except for divinely designated persons, the priests) may not encroach.... Another popular explanation is that mixtures in nature are symbolic of mixtures of human beings, thus a prohibition against intermarriage and assimilation (cf. Numbers Rabbah 10:3). Interestingly, this precisely is the interpretation adopted by the Qumran sectaries. Mary Douglas, “The Abominations of Leviticus,” Purity and Danger, 1966 ...The metaphors of the physical body and of the new undertaking relate to the perfection and completeness of the individual and his work. Other precepts extend holiness to species and categories. Hybrids and other confusions are abominated. Holiness is exemplified by completeness. Holiness requires that individuals shall conform to the class to which they belong. And holiness requires that different classes of things shall not be confused.... Holiness means keeping distinct the categories of creation. It therefore involves correct definition, discrimination and order....Then follows in chapter 19 another list of actions which are contrary to holiness. Developing the idea of holiness as order, not confusion, this list upholds rectitude and straight-dealing as holy, and contradiction and double-dealing as against holiness. Theft, lying, false witness, cheating in weights and measures, all kinds of dissembling such as speaking ill of the deaf (and presumably smiling to their face), hating your brother in your heart (while presumably speaking kindly to him), these are clearly contradictions between what seems and what is... The Envelopment of Man, from the writings of the Lubavitcher Rebbe, Compiled by Yaakov Tauber The Kabbalists tell us that the Torah is comprised of a body and a soul. The body of Torah is halachah, the laws and regulations which govern our physical lives; the soul of Torah is its so-called mystical element, which instructs the inner life of the soul. And just as in the human body each organ and cell is vitalized by its corresponding "organ" or "cell" within the soul, so, too, every detail and sub-detail of Torah law has its corresponding "mystical" significance in the soul of Torah. The same applies to the particulars of the laws of kilayim discussed above: each has its corresponding application in the life of the soul. The Chassidic masters taught that the "miniature universe" that is man consists, like its macrocosmic counterpart, of four "kingdoms": a mineral or "inanimate" kingdom, a plant kingdom, an animal kingdom and a human kingdom. The "plant kingdom" within the human being are the emotions of the heart, while the "animal kingdom" in man is the intellect. It is in this context that we might understand the spiritual application of the laws of kilayim detailed above. As a rule, a person should aspire toward an integration and synthesis of the many facets of his emotional and intellectual faculties. But as is the case with the physical universe, there are exceptions to this rule. The various forms of plant kilayim represent those particular traits of the heart whose combination is disruptive, rather than conducive, to emotional harmony. The various forms of animal kilayim represent similar untenable "cross-breeding" in the realm of mind. And the law of shaatnez warns against a certain disruptive union of mind and heart. But precisely because the mind and heart are so different from each other, the laws warning against their "hybridization" are less constricting. In the case of mixed feelings or cross-wired thought-processes, there is the ever-present danger in the creation of a hybrid-a third "species" which blurs the differences between its progenitors and commingles their qualities in undesirable ways. In the case of the very different realms of mind and heart, however, no such "interbreeding" is possible. So as a rule, the synthesis of mind and heart (no easy task for polarized man) is a positive endeavor. There is one context, however, in which intellect and feeling must be kept distinct and apart. Kabbalistic teaching distinguishes between two areas of life: "internal" (penimi) and "encompassing" (makkif). Experiences and activities which are absorbed and digested by the person in a controlled manner are regarded as "internal"; experiences and activities which overwhelm the person so that he becomes wholly immersed and absorbed within them are termed "encompassing." In the terminology of Kabbalah, "food" is a metaphor for internalized phenomena, while "garments" is the metaphor for encompassing realities. An "encompassing" experience can be intellectual or emotional, but it cannot be both. By definition, it is total, all-embracing and onedimensional. The entire point of such an experience is that the person approaches it without inhibition or equivocation, allowing himself to become totally enveloped within it; that he relates to the truth which it represents in its quintessential simplicity, instead of trying to "capture" it and quantify it with his faculties, as he does in the case of his "internal" endeavors. One cannot relate to an "encompassing" experience in a complex, multi-faceted way; one can only surrender to its pristine simplicity and its singular truth. Spiritual shaatnez is the attempt to make a "garment" from an admixture of intellect and feeling. There is nothing intrinsically negative in such a composite per se--indeed, the attainment of a synthesis of mind and heart is one of the highest, if most difficult, achievements of man. But such a composite cannot be used as a garment. In all that regards our "encompassing" endeavors, our intellectual and emotional avenues of connection must each be pursued individually, without attempting to combine the "wool" and "linen" of our souls.

Rabbinic Taxonomy, Kilayim, & Permaculture Rachel Kriger and Dani Passow Mishna, Kilayim, Chapter 1 § 1. Wheat and ‫זוּאנִין‬ý 1 are not in the relation of kilayim, 2 towards each other. Barley and oats are not kilayim, neither are spelt and rye, nor beans and chickpeas, nor small peas and ‫מוֹפַה‬ý, 3 nor white beans and scarlet beans.

‫א[ החטים והזונין אינן כלאים זה בזה השעורים ושבולת‬ ‫שועל הכוסמין והשיפון הפול והספיר הפורקדן והטופח‬ ‫ופול הלבן והשעועים אינם כלאים זה בזה‬:

§ 2. Cucumbers and melons are not kilayim. R. Jehudah says they are. Lettuce and cabbage-lettuce are not kilayim; neither are endive and wild succory; nor common [garden] leek and wild leek; nor common coriander and wild coriander; nor common mustard and Egyptian mustard; nor Egyptian pumpkins and bitter pumpkins; nor Egyptian beans and pod-beans.

‫ב[ הקשות והמלפפון אינם כלאים זה בזה רבי יהודה‬ ‫אומר כלאים חזרת וחזרת גלים עולשין ועולשי שדה‬ ‫כרישים וכרישי שדה כוסבר וכוסבר שדה חרדל וחרדל‬ ‫מצרי ודלעת המצרי והרמוצה ופול מצרי והחרוב אינם‬ ‫כלאים זה בזה‬:

§ 3. Turnips and rape [turnip radishes] are not kilayim; neither are cabbage and [wild] colewort, nor ‫ ְתּ ָרדִים‬ý 4 and ‫לְעוֹנִים‬ý. 5 R. Akivah adds, neither are common garlic and wild garlic; nor onions and shalots; nor ‫תּוֹרְמוֹם‬ý 6 and ‫ ַפּלְסוּם‬ý. 7

‫ג[ הלפת והנפוץ והכרוב התרו בתור התרדים והלעונים‬ ‫אינם כלאים זה בזה הוסיף ר"ע השום והשומנית הבצל‬ ‫והבצלצול והתורמוס והפלסלוס אינן כלאים זה בזה‬:

§ 4. Among the [fruits of] trees, pears and crustumina 8 are not kilayim; nor are quinces and medlars. The apple and crab apple, apricots and almonds, plums and pistachios, although similar [in flavour] are, nevertheless, kilayim. § 5. Radishes and rape, mustard and lapsano, 9 Greek and Egyptian pumpkins [together] and bitter pumpkins, although similar, are, nevertheless, kilayim. § 6. The wolf and the dog, the fox and the fox-hound, goats and deer, sheep and chamois, the horse and the mule, the mule and the ass, the ass and the zebra, although similar, are kilayim. § 7. [The fruits of] trees must not be grafted on trees of a different kind; nor [one kind of] shrub, [plant or herb] on another kind of shrub; nor yet [scions of] trees on shrubs, nor shrubs on trees. R. Jehudah permits the grafting of shrubs on trees. § 8. Shrubs must not be planted on a sycamore-bush; rue must not be grafted on white cassia, because that [would be a shrub] on a tree; a scion of figs must not be planted among ‫חֲצוּב‬ý 10 to cool it; a vine-branch must not be sunk [trained] into a melon-bed, to instill its juices therein, because that is a tree on a plant; pumpkin-seed must not be set among mallow, in order that it may

‫ד[ ובאילן האגסים והקרסתומלין והפרישים והעוזרדים‬ ‫אינם כלאים זה בזה התפוח והחזרד הפרסקים והשקדין‬ ‫והשיזפין והרימין אע"פ שדומין זה לזה כלאים זה בזה‬: ‫ה[ הצנון והנפוץ החרדל והלפסן ודלעת יונית עם המצרית‬ ‫והרמוצה אף על פי שדומין זה לזה כלאים זה בזה‬: ‫ו[ הזאב והכלב כלב הכופרי והשועל העזים והצבאים‬ ‫היעלים והרחלים הסוס והפרד הפרד והחמור החמור‬ ‫והערוד אע"פ שדומין זה לזה כלאים זה בזה‬: ‫ז[ אין מביאין אילן באילן ירק בירק ולא אילן בירק ולא‬ ‫ירק באילן ר' יהודה מתיר ירק באילן‬: ‫ח[ אין נוטעין ירקות בתוך סדן של שקמה אין מרכיבין‬ ‫פיגם על גבי קדה לבנה מפני שהוא ירק באילן אין נוטעין‬ ‫יחור של תאנה לתוך החצוב שיהא מקירו אין תוחבין‬ ‫זמורה של גפן לתוך האבטיח שתהא זורקת מימיה לתוכו‬ ‫מפני שהוא אילן בירק אין נותנין זרע דלעת לתוך‬ ‫החלמית שתהא משמרתו מפני שהוא ירק בירק‬

1 14:1 Commentators differ as to what kind of plant is designated by this name. Surenhusius renders it lolium [darnel]. Some believe it to be some species of vicia [vetch], while others consider it a kind of ervum [tare]: all agree that it is non-edible. 14:2 The word "kilayim" denotes the commixture of things differing in kind, species, or nature; here it means mixed seeds of various kinds. 14:3 A kind of pea or legume [a pod-vegetable]. 14:4 Bieta [beet]. 14:5 Armel [thrift]. 14:6 Lupinus albus [white lupine]. 14:7 Lupinus pilosus [rose lupine], 14:8 A kind of small pear. 15:9 Nipplewort. Most of the names in the text are derived from the Arabic; vide Maimonides in loco. 15:10 Supposed to be hedera [ivy.] 15:11 Should they have been hidden in the sixth year, and remain in the ground till the seventh.

be preserved therein, as that is herb in herb. § 9. If turnips and radishes be hidden [in the ground] beneath a vine, so that part of the leaves are visible, man need not feel any hesitation [to use them], either on the score of kilayim or of the 7th [sabbatical] year, 11 nor yet of tithes; and they [the turnips and radishes] may be taken [out of the ground] on the Sabbathday. If wheat and barley be sown at once [together], that forms kilayim. R. Jehudah says, "Kilayim are not formed unless two kinds of wheat be sown to one of barley, or two kinds of barley to one of wheat; or wheat, barley, and spelt, be sown together."1 1.

At first glance, can we distinguish any principles that can be used to determine whether two species are considered kilayim?

Talmud Yerushalmi, Kilayim, Halacha 5 R’Yochanan said: There are those that go according to the fruit, and there are those that go according to the leaves. Turnips and rapes go according to their leaves…Radishes and rapes, behold their fruit are similar and their leaves are similar, but you would claim them to be Kilayim! R’ Yona says (in response), with these (radishes and rapes) we go according to their taste. (the taste is different enough, that we consider them to be kilayim)

2. 3.

Tosafot Yom Tov, Mishna Kilayim 1:8 R’ Yosi thinks that the Torah forbids specifically (“davka”) the case when through grafting they unify and a different fruit or vegetable is created. And this is specifically (“davka”) with regard to a tree grafted with a tree or a vegetable with a vegetable. But a vegetable and a tree that do not merge to create a different vegetable or fruit, even though they “nurse” from each other, the Torah did not forbid this.

‫אין מרכיבין עץ סרק על גבי עץ מאכל ולא עץ‬ ‫מאכל על גבי עץ מאכל‬ ‫והיינו שסובר ר"י דדוקא כשע"י ההרכבה הן‬ ‫מתאחין ונעשה על ידיהן פרי או ירק משונה בהו‬ ‫ וזה דוקא באילן ואילן‬.‫אסרה התורה משום כלאים‬ ‫או ירק בירק אבל ירק ואילן שאינם מתאחין‬ ‫להשתנות ולעשות ירק או פרי אחר אע"פ שיונקים‬ ‫זה מזה לא אסרה התורה‬

Why do you think the Torah want us to refrain from creating new kinds of produce by means of grafting? Would the same consideration apply in the case of Genetically Modified Organisms, where DNA is extracted from one organism, and inserted into the DNA of another, to create a novel organism?

Rambam, Hilchot Kilayim 1:4, 8-9 Halacha 4 There is no Kilayim prohibition regarding seeds except with seeds fit to be eaten by people (edible) but bitter seeds and the like, or types of kernels that aren’t edible but are used for medicine and the like, are not prohibited because of kilayim Halacha 8 Seeds are divided into three categories: the first is called grain and includes the five species: wheat, spelt, barley, oats, and rye. The second is called kitnit, and this includes all edible seeds

‫א"ר יונתן יש מהן שהלכו אחר הפרי ויש מהן‬ ‫שהילכו אחר הפרי הלפת והנפוס הילכו בהן אחר‬ ‫צנון ונפוס הרי פרי דומה והעלין דומין‬... ‫העלין‬ ‫ותימר כלאים א"ר יונה בזה הילכו בהן אחר טעם‬ ‫הפרי‬

Can you think of two different kinds of produce that have similar fruit, leaves, or taste? Can you think of produce that share one quality, like similar fruit, but are divergent in another quality, like taste?

Talmud Yerushalmi, Kilayim, Halacha 8 One cannot graft a barren tree onto a fruit-bearing tree, nor a fruit-bearing tree onto another fruit-bearing tree.

4. 5.

‫ט[ הטומן לפת וצנונות תחת הגפן אם היו מקצת עליו‬ ‫מגולין אינו חושש לא משום כלאים ולא משום שביעית‬ ‫ולא משום מעשרות וניטלים בשבת הזורע חטה ושעורה‬ ‫כאחת ה"ז כלאים רבי יהודה אומר אינו כלאים עד שיהו‬ ‫שני חטים ושעורה או חטה ושתי שעורים או חטה ושעורה‬ ‫וכוסמת‬

‫אין אסור משום כלאי זרעים אלא הזרעים הראויין למאכל‬ ‫ אבל עשבים המרים וכיוצא בהן מן העיקרין שאינם‬,‫אדם‬ ‫ראויין אלא לרפואה וכיוצא בהן אין בהם משום כלאי‬ ‫זרעים‬ ‫ האחד מהם הוא הנקרא‬,‫הזרעונין נחלקין לשלשה חלקים‬ ‫תבואה והיא חמשה מינין החטים והכוסמין והשעורין‬ ,‫ והשני מהן הוא הנקרא קטנית‬,‫ושבולת שועל והשיפון‬

except for the five grains: beans, lentils, millet rice, sesame, and poppy. The third category is called “garden seeds” and this includes all other seeds that aren’t edible, and the fruit of their trees are edible, like onions and garlic and the seed of hay, nigella, and the seends of radishes and the like. And the seends of flax is included in the category of garden seeds. Halacha 9 And there are some garden seeds, seeds which are planted into fields, such as flax and mustard, and these are called “species of seed” and there are some garden seeds that are planted in small patches, such as turnip, radish, spinach, onion, parsley and bitter herb and the like. These are called “species of vegetable”.

§ 2. To what does this rule apply? To grain of one kind mixed among grain of other kinds; to legumes mixed among legumes; also to grain [mixed] among legumes, and to legumes mixed among grain. They [the sages] laid it down as a rule, that all kinds of non-edible garden seeds, are subject to the computation of kilayim, provided they reach the proportion of one twenty-fourth part of the total quantity of seed-grain required to sow a BethSaah. 2 R. Simeon says, "As in this instance they [the sages] are more rigid, so in another instance they alleviate [the observance], inasmuch as flaxseed mixed among grain, is also subject to the computation of kilayim only when it reaches the proportion of one twenty-fourth part to the Beth-Saah.2

‫ויש מזרעוני גינה זרעונים שדרכן לזרוע מהן שדות כגון‬ ‫ ויש‬,‫הפשתן והחרדל ואלו הן הנקראים מיני זרעים‬ ‫מזרעוני גינה זרעונים שאין דרך בני אדם לזרוע מהם‬ ‫אלא ערוגות ערוגות קטנות כגון הלפת והצנון והתרדים‬ ‫והבצלים והכסבר והכרפס והמרור וכיוצא בהן ואלו הן‬ ‫הנקראים מיני ירקות‬

The Rambam explains that the prohibition of Kilayim only applies to edible produce. Does this limitation make sense to you? Why or why not?

Rambam, Hilchot Kilayim, 2:1-2 § 1. If in a saah 1 of seed-grain there is one-fourth [of a kab] of any other kind of seed, the [last mentioned] quantity must be diminished. (There are 6 kab in one saah; therefore, the proportion is 1 part in 24.) R. Jose says, "Whether this quarter of a kab consist of one [different kind of] seed, or of two [kinds], it must be picked out of the saah." R. Simeon says, "This rule [that the quantity of different seeds intermingled among a saah of seedgrain, must be diminished if it amount to one-fourth of a kab] holds good only when the whole quarter of a kab is of one kind." But the sages hold, that whatever of kilayim is mixed among a saah of seed-grain, must all be included in the computation of the quarter of a kab.

‫ כגון הפול‬,‫והן כל זרעים הנאכל לאדם חוץ מן התבואה‬ ‫והאפונים והעדשים והדוחן והאורז והשומשמין והפרגין‬ ‫ והשלישי מהן הוא הנקרא זרעוני‬,‫והספיר וכיוצא בהן‬ ‫ והפרי‬,‫ והן שאר זרעונין שאינן ראויין למאכל אדם‬,‫גינה‬ ‫ כגון זרע הבצלים והשומין‬,‫של אותו הזרע מאכל אדם‬ ‫ וזרע פשתן‬,‫וזרע החציר והקצח וזרע לפת וכיוצא בהן‬ ‫הרי הוא בכלל זרעוני גינה‬

‫א[ כל סאה שיש בו רובע ממין אחר ימעט רבי‬ ‫יוסי אומר יבור בין ממין אחד בין משני מינין רבי‬ ‫שמעון אומר לא אמרו אלא ממין אחד וחכמים‬ ‫אומרים כל שהוא כלאים בסאה מצטרף לרובע‬ ‫ב[ במה דברים אמורים תבואה בתבואה וקטנית‬ ‫בקטנית תבואה בקטנית וקטנית בתבואה באמת‬ ‫אמרו זרעוני גנה שאינן נאכלין מצטרפין אחד‬ ‫מעשרים וארבע בנופל לבית סאה רבי שמעון‬ ‫אומר כשם שאמרו להחמיר כך אמרו להקל‬ ‫הפשתן בתבואה מצטרפת אחד מעשרים וארבעה‬ ‫בנופל לבית סאה‬

How did the Sages determine these measurements? If a mixture incidentally contains less than the prohibited amount (1/24th, for instance, in the case of two species of seed), then one is allowed to sow it together, and there is no concern of kilayim. But if there are still foreign seeds in the mixture, why is this permitted? What is it about a mixture of seeds that creates the prohibition of kilayim?

2 15:1 A saah equal to six kab; a quarter kab, the twenty-fourth part of a saah. 16:2 An area of 2500 square amoth equal to the sowing of a saah measure of seed-grain.

Introduction to Genetically Modified Organisms Gabe Greenberg & Jonathan Mann Genesis 1:28 And God blessed them; and God said unto them: 'Be fruitful, and multiply, and replenish the Earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creeps upon the earth.' 1. 2.

‫ וַיֹּאמֶר ָלהֶם אֱלֹהִים פְּרוּ‬,‫ אֱלֹהִים‬,‫וַיְ ָב ֶר ְך אֹתָם‬ ,‫ְשׁ ָה; וּרְדוּ ִבּ ְדגַת ַהיָּם‬ ֻ ‫ וְִכב‬,‫הָאָרֶץ‬-‫וּרְבוּ וּ ִמלְאוּ אֶת‬ ‫הָאָרֶץ‬-‫ֶשׂת עַל‬ ֶ ‫ הָרֹמ‬,‫ ַחיָּה‬-‫ וּ ְבכָל‬,‫ַשּׁ ַמיִם‬ ָ ‫וּבְעוֹף ה‬.

What does it mean to have dominion over the creations of the world? Does this also imply responsibility? Why does God want us to “replenish the Earth”?

Nachmanides, Genesis 1:28 God gave man the ability and the dominion over the earth to do according to man's will with (all of the) animals, plants, and inanimate matter. 3.

What is meant by “man’s will”---what does this include?

Rashi, Genesis 1:26 “And they will rule over the fish of the sea.” There is in this expression language of descent and language of ascent; If a person is found worthy, he has dominion over the animals. If he is not found worthy, he becomes subservient before them and the animals rule over him. Midrash Tanchuma, Tazria 5 Turnus Rufus the wicked the wicked once asked rabbi Akiva: Whose works are superior, those of God or those of man? He answered him: Those of man are superior. Answered Turnus Rufus: But look at heaven and earth, can man make their like? Rabbi Akiva replied: Do not draw on what is above human experience and control, but rather on that which is within our range. He said to him: Why do you circumcise? He answered: I knew you would ask this question, and so I anticipated you by declaring that human works are superior to those of God. Thereupon Rabbi Akiva brought him sheaves of grain and cakes. He said to him: the former are the works of God, the latter of man. Is not the latter superior to the sheaves of grain? Turnus Rufus, however countered; If He requires circumcision, why does not the child leave the mother's womb circumcised? Rabbi Akiva replied: Why indeed, does the umbilical cord come out with him and he is suspended by his navel and his mother cuts it? as for your query why he is not born circumcised, this is because the Holy one Blessed be He has given the commandments for the sole purpose of refining our character through them. This is why David declared: "The word of the Lord refined" (Ps. 18:31).

4. 5.

‫ יש בלשון הזה לשון רידוי ולשון‬:‫וירדו בדגת הים‬ ‫ לא זכה נעשה‬,‫ זכה רודה בחיות ובבהמות‬,‫ירידה‬. ‫ירוד‬ ‫לפניהם והחיה מושלת בו‬

‫מעשה ששאל טורנוסרופו׳ הרשע את ר׳ עקיבא‬ ‫ א״ל של‬,‫איזו מעשים נאים של הקב״ה או של ב״ו‬ ‫ א״ל טורנוסרופוס הרי השמים והארץ‬,‫ב״ו נאים‬ ‫ א״ל ר״ע לא תאמר‬,‫יכול אדם לעשות כיוצא בהם‬ ‫לי בדבר שהוא למעלה מן הבריות שאין שולטין‬ .‫עליו אלא אמור דברים שהם מצויין בבני אדם‬ ‫א״ל למה אתם מולין א״ל אני הייתי יודע שעל דבר‬ ‫זה אתה שואלני ולכך הקדמתי ואמרתי לך‬ ‫ הביא יודע‬.‫שמעשה בני אדם נאים משל הקב״ה‬ ‫שעל לו ר״ע שבלים וגלוסקאות א״ל אלו מעשה‬ ‫הקב״ה ואלו מעשה ידי אדם א״ל אין אלו נאים‬ ‫ א״ל טורנוסרופוס אם הוא חפץ‬,‫יותר מן השבלים‬ ‫ א״ל‬,‫במילה למה אינו יוצא הולד מהול ממעי אמו‬ ‫ר״ע ולמה שוררו יוצא עמו והוא תלוי בבטנו ואמו‬ ‫ ומה שאתה אומר למה אינו יוצא מהול לפי‬,‫חותכו‬ ‫שלא נתן הקב״ה את המצות לישראל אלא לצרף‬ ‫ ולכך אמר דוד )תהלים יח( כל אמרת‬,‫אותם בהם‬ ‫ה׳ צרופה‬

In this discussion between Turnus Rufus and Rabbi Akiva, what does it mean for one’s works to be “superior”? Rabbi Akiva remarks that the cakes are superior to the sheaves of grain, from which they are derived. What else does man do, that Rabbi Akiva would declare as an improvement from a natural form?

Midrash Kohelet Rabbah, 7:20 When G-d created the first Man he took him and showed him all the trees of the Garden of Eden and said to him "See my works, how beautiful and praiseworthy they are. And everything that I created, I created it for you. Be careful not to spoil or destroy my world -- for if you do, there will be nobody after you to repair it.

6. 7.

‫בשעה שברא הקב״ה את אדם הראשון נטלו‬ ‫והחזירו על כל אילני גן עדן ואמר לו ראה מעשי‬ ‫כמה נאים ומשובחין הן וכל מה שבראתי בשבילך‬ ‫בראתי תן דעתך שלא תקלקל ותחריב את עולמי‬ ‫שאם קלקלת אין מי שיתקן אחריך‬

God tells Adam, even though I created everything for you, be careful not to spoil or destroy anything, because there will be nobody after you to repair it. Why will there be nobody after him to repair the world? Can you think of an example of this kind of destruction---one that leaves nobody left to repair the world? Even if the destruction is a kind that is repairable, does this give us a ‘license’ to spoil and destroy?

Rabbi Dr. Jonathan Sacks (concerning Midrash Kohelet Rabbah, 7:20)

“Man is not only the master but also the guardian of Nature. This is perhaps the best short definition of the ecological imperative as Judaism understands it. A guardian is entrusted with property that does not belong to him. His task is to take charge of it and eventually return it to its owner intact." GMOs (Genetically Modified Organisms) A Transgenic organism is a form of GMO, where some genetic material originates from a different species. By being able to take the genetic material from one organism and insert it into the permanent genetic code of another, biotechnologists have engineered numerous novel creations, such as potatoes with bacteria genes, “super” pigs with human growth genes, fish with cattle growth genes, tomatoes with flounder genes, “fish berries”, and thousands of other plants, animals and insects. “Monsanto Today,” from Monsanto.com We are working to meet the needs of farmers in two ways. First, through our work in breeding, we are delivering superior genetics that allow farmers to get more out of each seed, resulting in the potential for higher yield. In addition, by inserting one or more genes in the seed — a biotechnology trait — we're able to provide farmers with a novel way to combat insects and control weeds, so yield is preserved throughout the growing season. ...In general, biotech crops offer key advantages, such as improved and more consistent crop yields, reduced pesticide applications, better weed and insect control, and increased efficiency, productivity and profitability. These advantages have resulted in a high adoption rate of these technologies, with a substantial percentage of U.S. farm acres planted to key biotechnology crops such as corn, cotton, soybeans, canola and sugar beets. The Center for Food Safety, “GE Food and GE Crops”, from truefoodnow.org Currently, up to 85 percent of U.S. corn is genetically engineered as are 91 percent of soybeans and 88 percent of cotton (cottonseed oil is often used in food products). It has been estimated that upwards of 70 percent of processed foods on supermarket shelves–from soda to soup, crackers to condiments–contain genetically engineered ingredients. A number of studies over the past decade have revealed that genetically engineered foods can pose serious risks to humans, domesticated animals, wildlife and the environment. Human health effects can include higher risks of toxicity, allergenicity, antibiotic resistance, immune-suppression and cancer. As for environmental impacts, the use of genetic engineering in agriculture will lead to uncontrolled biological pollution, threatening numerous microbial, plant and animal species with extinction, and the potential contamination of all non-genetically engineered life forms with novel and possibly hazardous genetic material. Genetic engineering is a new technology that has been developed to overcome the limitations of traditional breeding. Traditional breeders have never been capable of crossing fish genes with strawberries. But genetically engineered “fishberries” are already in the field. With genetic engineering, these types of new organisms can be created and released into the environment. Food and Drug Administration scientists stated that genetic engineering is different from traditional breeding, and so are the risks. 8. 9.

Do GMO’s qualify as kilayim? Why or why not? What might this imply about use of GMO’s and the rationale behind the kilayim prohibition?

Kilayim: Classifying Species According to Halacha Jonathan Mann Kilayim is a forbidden mixture. One kind of forbidden mixture occurs when we plant two kinds of edible produce in close proximity to each other. In order to know if a situation is forbidden or permitted, we first need to understand how to categorize edible produce according to Jewish Law. How do we determine what is considered a single variety of produce, and what is considered two? Can I plant Sun Gold Tomatoes and Red Cherry Tomatoes in the same plot? Torah Law is not necessarily consistent with modern scientific taxonomy; principles relevant to this determination are derived from Torah sources. Our question for today is: what is the principle that determines what is considered two separate species, and therefore a forbidden mixture? Leviticus 19:19 “You shall not plant your field with mixed species.”

‫ ִתזְרַע ִכּלְאָיִם‬-‫ָשׂ ְד ָך לֹא‬

Moses Maimonides, Hilchot Kilayim 3:1 “There are certain species of plants which will divide into separate forms because of the difference in the place [where they grow] and the differences in the manner in which the earth is cultivated until they appear as two species. Nevertheless, since they are one species, they are not considered as Kilayim with each other.”

‫ נִ ְפרָד לְצוּרוֹת‬,‫יֵשׁ מִינִין ַבּזְּ ָרעִים ֶשׁיִּ ְהיֶה ַהמִּין ָה ֶאחָד‬ ‫ עַד‬,‫ ִמ ְפּנֵי ִשׁנּוּי ַהמְּקוֹמוֹת וְ ָהעֲבוֹדָה ֶשׁעוֹ ְבדִין הָאָרֶץ‬,‫ַה ְרבֵּה‬ ְ ‫ֶשׁיֵּ ָראֶה כּ‬ ‫ הוֹאִיל‬,‫ִשׁנֵי מִינִין; וְאַף עַל פִּי ְשׁאֵין דּוֹמִין זֶה ְלזֶה‬ ‫ אֵינָן ִכּלְאַיִם זֶה ְבּזֶה‬,‫וְהֶן מִין ֶאחָד‬.

It is explained that different forms of the same produce are sometimes produced because of different conditions, such as the place where they are grown and manner of cultivation. We already see that there can be variations within a single species without a change of status Ibid. 3:2 “And there are species of plants that resemble each other and whose form is close to being the same. Nevertheless, because they are two species, it is forbidden [to grow] them together.”

‫ ְשׁ ֶהן דּוֹמִין זֶה ְלזֶה וְצוּרַת ְשׁנֵיהֶן‬,‫וְיֵשׁ ַבּזְּ ָרעִים ְשׁנֵי מִינִין‬ ‫קְרוֹבָה ִלהְיוֹת צוּרָה אַחַת; וְאַף עַל פִּי כֵן הוֹאִיל וְהֶן ְשׁנֵי‬ ‫ ֲהרֵי אֵלּוּ אֲסוּרִים זֶה עִם זֶה‬,‫מִינִין‬.

Conversely, it is explained that two species can have similarities, but this does not alter their status as two separate species. We now can see that there is some kind of intrinsic definition that we are using to categorize the species, that disregards certain similarities (they resemble each other and their form is close to being the same) and differences (they have divided into separate forms because of different growing conditions). Ibid. 3:3 “What is implied? Lettuce with wavy lettuce, endives and wild endives, leek and wild leek, coriander and mountain coriander, mustard and Egyptian mustard, Egyptian squash and squash of ashes, are not considered Kilayim with each other. Similarly, wheat and undomesticated wheat, barley and oats, rye and spelt, beans and white peas, fabaceae and leguminosaea, white beans with azuki beans, zucchini and cucumbers, cabbage and cauliflower, beets and sorrel are not Kilayim with each other. But radishes and Israeli radishes, mustard and bitter cabbage, Greek squash and Egyptian squash, or and squash of ashes, although they resemble each other are Kilayim with each other.” It is not clear if the items listed by the Rambam are identical or even similar to the produce that we have today, but for the sake of illustration, below are some of these items, as we understand them to be:

Wild Leek (Allium tricoccum / Leek (Allium ampeloprasum)

,‫ְשׁי ָשׂדֶה‬ ֵ ‫ְשׁין עִם ֻעל‬ ִ ‫ וְ ָה ֻעל‬,‫ ַה ַחזֶּרֶת עִם ַחזֶּרֶת ַגּלִּים‬:‫כֵּיצַד‬ ,‫ וְ ַה ֻכּ ְסבַּר עִם ֻכּ ְסבַּר ָהרִים‬,‫ִישׁי ָשׂדֶה‬ ֵ ‫ִישׁין עִם ָכּר‬ ִ ‫וְ ַה ָכּר‬ ‫ וְַד ַלּעַת ַה ִמּ ְצרִית עִם ַה ַדּ ַלּעַת‬,‫וְ ַה ַח ְרדָּל עִם ַח ְרדָּל ִמ ְצרִי‬ ‫אֵינָן ִכּלְאַיִם זֶה ְבּזֶה‬--‫ ָהרְמוּצָה‬.

Wild leek and leek are considered as one species; they do not constitute a forbidden mixture.

Cabbage (Brassica oleracea) / Califlower (Brassica oleracea) Scientific taxonomy also classifies these two varieties (called cultivars) as a single species. In fact, the name cauliflower comes from “caulis”+ flower, where “caulis” is Latin for “cabbage”. Ibid. 3:4 “Similarly, with regard to trees, there are species which resemble each other with regard to their leaves or their fruit, but since they are separate species, they are Kilayim. What is implied? Apples and crabapples, peaches and almonds, prunes and Arabian jujube, although they resemble each other are Kilayim with each other. But apricots and white plums and quince and lavallei are not Kilayim with each other.”

,‫ַשּׂעוֹרִים עִם ִשׁבֹּלֶת שׁוּעָל‬ ְ ‫ וְה‬,‫וְכֵן ַה ִחטִּים עִם הַזּוֹנִין‬ ‫ וְ ַה ֻפּ ְר ְקדָן עִם‬,‫ וְהַפּוֹל עִם ַה ָסּפִיר‬,‫וְ ַה ֻכּ ְסּמִין עִם ַה ִשּׁיפוֹן‬ ,‫ וְ ַהקִּישׁוּת עִם ַה ְמּ ָלפְפוֹן‬,‫ַשּׁעוֹעִית‬ ְ ‫ וּפוֹל ַה ָלּבָן עִם ה‬,‫הַטֹּפַח‬ ‫אֵינָן ִכּלְאַיִם‬--‫ וְ ַה ְתּ ָרדִין עִם ַהלְּעוֹנִין‬,‫וְ ַהכַּרּוּב עִם ַה ְתּ ֻרבְתּוֹר‬ ‫זֶה ְבּזֶה‬.

The laws of Kilayim apply to the planting of trees according to Rabbinic Law, and with regards to the grafting of trees on the Biblical level.

Common Apple (Malus domestica) / Crab Apple ( Malus Coronaria) The fruit are very similar, but nonetheless, they are called different species, according to Torah Law.

Apricot (Prunus armeniaca) / White Plum (a species in family Prunus) These are considered to be one species; they are not kilayim.

Ibid. 3:5 “Similarly, there are other plants and trees which [our Sages] did not classify as Kilayim although they are inherently two different species, because the leaves of one resemble the leaves of the other or the fruit of one resembles the fruit of the other very

,‫ וְ ַה ַח ְרדָּל עִם ַה ַלּ ְפסָן‬,‫ֲאבָל ַהצְּנוֹן עִם ַהנְּפוֹס‬ ‫וְַד ַלּעַת יְוָנִית עִם ַדּ ַלּעַת ִמ ְצרִית אוֹ עִם ַדּ ַלּעַת‬ 53

closely to the extent that they appear as different shades of the same species. [The rationale is that] with regard to Kilayim we follow the appearance alone.”

‫ ֲהרֵי אֵלּוּ‬,‫אַף עַל פִּי ֶשׁדּוֹמִים זֶה ְלזֶה‬--‫רְמוּצָה‬ ‫ ִכּלְאַיִם זֶה ְבּזֶה‬.

Previously, we were assuming that the only significant factor with regards to whether two creations are classified as one species or two is something intrinsic; even visible differences, if they resulted from variable conditions, were disregarded. But now we are learning, “with regards to Kilayim we follow the appearance alone”. It turns out, both the intrinsic nature of the creation and the appearance are significant, and both factors are used to classify the species. In the above text, we are introducing cases where two species are “inherently two different species”. (The usage of the term “species” is interesting. Our intention here seems to be that they are in fact different species according to their intrinsic nature. The intention is not that they have different forms; if that was the case, we would have used the terms “form(s)” (3:1,2), or they do not “ resemble each other” (3:2,3,4), but nowhere do we use the term species except when describing the intrinsic nature of the creation. Nonetheless, because they share certain visible qualities, we consider them one ‘species’ with regards to kilayim.) Ibid. 3:6 “What is implied? Turnips and radishes are not Kilayim with each other because their fruits are similar.6 Turnips and Israeli radishes are not Kilayim with each other, because their leaves resemble each other. But radishes and Israeli radishes are Kilayim even though their fruits resemble each other and their leaves resemble each other, because the taste of the fruits is drastically different from each other.”

[ ‫ ְשׁנֵי מִינִין ֶשׁדּוֹמִין זֶה ְלזֶה ָבּ ַעלִּין אוֹ‬--‫ד[ וְכֵן ָבּאִילָן‬ ‫ ֲהרֵי אֵלּוּ ִכּלְאַיִם‬,‫ הוֹאִיל וְהֶן ְשׁנֵי מִינִין‬,‫ ַבּפֵּרוֹת‬. :‫כֵּיצַד‬ ‫ַשּׁ ֵקדִים‬ ְ ‫ וְ ַה ַפּ ְר ְסקִין עִם ה‬,‫ ַהתַּפּוּ ַח עִם ַה ַחזְרוּר‬, ‫ַשּׁזְפִין עִם‬ ִ ‫וְה‬ ;‫ ֲהרֵי הֶן ִכּלְאַיִם זֶה ְבּזֶה‬,‫אַף עַל פִּי ֶשׁדּוֹמִין זֶה ְלזֶה‬--‫ָהרִימִין‬ ‫ ֲאבָל ָה ֲאגַסִּים עִם ַה ְקּ ֻר ְס ְט ֵמלִין‬, --‫ִישׁים עִם ָה ַעזְרוּרִין‬ ִ ‫וְ ַה ָפּר‬ ‫אֵינָן ִכּלְאַיִם זֶה ְבּזֶה‬.

Turnip (Brassica rapa ) / Radish (Raphanus sativus) Turnips and radishes are considered to be one ‘species’, and therefore not Kilayim, because they appear to be very similar, and we are able to “go after appearances alone”. How are they very similar? Do they taste the same? Look at their size, shape and texture. What about the leaves? Does the color make a difference? We learned in 3:4, even though two creations “resemble each other” and their form “is close to being the same”, because they are intrinsically different, we consider them two species. But in 3:5 we are saying, if they appear similar they are considered as one species, even if they are intrinsically distinct (“we go after appearance alone”). So what is the determining factor---essence, or appearance? Rabbi Chaim Kanievsky. Derech Emunah 3:1, sub-paragraph 1 “And he (the Rambam) explained that there are 3 categories that are not Kilayim. The first category is what he mentioned here (3:1), that it is one species, only that it has changed according to the place and the cultivation of the land, and they are the first 6 [items] that he enumerated in halacha 3. The second category [are those] that Chazal ruled as one species, that in the act of creation one species came out in different forms, like a black and a white fig, and Chazal ruled with their Divine Awareness what is [considered] one species, for besides the form and appearance and the taste, contained within each fruit is a different sustenance, in accordance with the multitude of elements contained in living blood, and with [intuition] the Sage recognizes the distinctive sustenance of each and every

fruit, and they are the species that Our Teacher enumerated in halacha 3 from “and also the wheat etc.” until the end of halacha 4, and the Sages of Blessed Memory ruled that these are considered as one species. And the third category that he explained in halacha 5-6: logically, they would have needed to rule that they are two species, but nonetheless these are permitted with each other because of the exceptional similarity of the appearance and the form of the leaves and the fruits…” First, Rabbi Kanievsky subsumes, into three categories, what is not considered Kilayim from the 6 halachot of the Rambam mentioned above: A single species produces two varieties due to local growing conditions, a single species produces two varieties because they were created differently with regards to appearance but the same with regards to essence, and two species which are very similar with regards to appearance but are different with regards to essence. Therefore, a “forbidden mixture” has two qualities: (1) divergent essence and (2) even slightly divergent appearance. However, if they share a similar essence, or have an exceptionally similar appearance, they are not considered a forbidden mixture. “And the Rema wrote in the name of the Smock regarding these species that The Sages enumerated, (that) “since most [people] do not distinguish most of [these] species, it is better to refrain from all of them, and (that is) even one who does recognize should refrain, since for one who does not recognize it is forbidden as a fundamental ruling, but nonetheless it seems that [if there are] minor differences in fruit and we assume that they are one species, they are permitted, like some kinds of apples and the like”; and on the names that we [use] today it is impossible to rely, but it seems that even in our generation the Sages are permitted to rely on their [own] rulings regarding the different forms, which one is [considered] one species and which one is two species, whether the subject is one species that was created in various forms, but with one essence and mezeg, and whether the subject is a comparison of the fruit and the leaves that Our Teacher permitted, and [this] is needless to say if the change in their form is on account of a change of place; and everyone that their mind rules a certain ruling that does not have in it doubt, we are [willing] to rely [upon them] to permit (to rule in situations that would make certain combinations permitted); and nonetheless what is called by one name---this is not testimony that they are one species, since the language is simply the agreement of people (the masses, in which case there is not enough thought put into the delicate nature of these definitions); but however, it is possible that there is [in fact a minor exception] to permit, since behold, the mind of people agreed upon it that they are one species (which does have some halachic significance), and therefore if they are also similar in their appearance and their taste, it is possible to permit [them], but to specify the matters one needs to be diligent about them and rule.” A practical knowledge of where to draw the line between two produce that are exceptionally similar and two which are not, and likewise, how to determine if two produce share the same essence or not, is not clearly defined in the text, but “Chazal ruled with their Divine Awareness what is [considered] one species…and with [intuition] the Sage recognizes the distinctive sustenance of each and every fruit”; and “ it seems that even in our generation the Sages are permitted to rely on their [own] rulings regarding the different forms, which one is [considered] one species and which one is two species, whether the subject is one species that was created in various forms, but with one essence and mezeg, and whether the subject is a comparison of the fruit and the leaves that Our Teacher permitted, and [this] is needless to say if the change in their form is on account of a change of place; and everyone that their mind rules a certain ruling that does not have in it doubt, we are [willing] to rely [upon them] to permit (to rule in situations that would make certain combinations permitted).” Even in our a generation a Sage is capable of making this kind of determination, using his intuition (hergeish hanefesh) to determine if two produce have the same essence (and are therefore the same species), and also if two species are “exceedingly similar” and therefore considered one.

Shmittah ‐ ‘SabbaticalYear’, letting the land rest every seventh year Exodus – Shemot 23:10‐11

,‫אַ ְר ֶצ ָך; וְ אָ ַס ְפ ָתּ‬-‫ ִתּ ְז ַרע ֶאת‬,‫ י וְ ֵשׁשׁ ָשׁנִ ים‬10 And six years you will sow your land, and gather in the land’s produce; .‫ ְתּבוּאָ ָתהּ‬-‫ֶאת‬ ‫ וְ אָ ְכלוּ‬,‫ יא וְ ַה ְשּׁ ִבי ִעת ִתּ ְשׁ ְמ ֶט ָנּה וּנְ ַט ְשׁ ָתּהּ‬11 but the seventh year you will release it from work and abandon it, that the ;‫ תֹּא ַכל ַח ַיּת ַה ָשּׂ ֶדה‬,‫ וְ יִ ְת ָרם‬,‫ ֶא ְביֹ ֵני ַע ֶמּ ָך‬poor of your people may eat; and what they leave the beast of the field shall .‫ ְל ֵזי ֶת ָך‬,‫ ַתּ ֲע ֶשׂה ְל ַכ ְר ְמ ָך‬-‫ ֵכּן‬eat. In like manner you will deal with your vineyard, and with your olive orchard.

Discussion Questions 1. What are the benefits of "abandoning" our land? What are the risks? 2. What did people eat during the seventh year? 3. What systems would we need to put in place to make the practice of shmittah possible today? What skills would we need to develop? Deuteronomy – Devarim 15:1‐2, 7‐8

.‫ ַתּ ֲע ֶשׂה ְשׁ ִמ ָטּה‬,‫ ָשׁנִ ים‬-‫א ִמ ֵקּץ ֶשׁ ַבע‬

1 At the end of seven years you shall celebrate the Shmita year

‫ ֲא ֶשׁר‬,‫ ַבּ ַעל ַמ ֵשּׁה ָידוֹ‬-‫ ָשׁמוֹט ָכּל‬--‫ ְדּ ַבר ַה ְשּׁ ִמ ָטּה‬,‫ב וְ ֶזה‬ ‫ ָק ָרא‬-‫ ִכּי‬,‫אָ ִחיו‬-‫ ֵר ֵעהוּ וְ ֶאת‬-‫יִ גֹּשׂ ֶאת‬-‫ לֹא‬:‫ַי ֶשּׁה ְבּ ֵר ֵעהוּ‬ .‫ְשׁ ִמ ָטּה ַליה ָוה‬

2 And this is the manner of the Shmita: every creditor shall release that which he has lent to his neighbor; he shall not exact it of his neighbor and his brother; because God’s Shmita has been proclaimed.

,‫ ְבּאַ ַחד ְשׁ ָע ֶרי ָך‬,‫יִ ְה ֶיה ְב ָך ֶא ְביוֹן ֵמאַ ַחד אַ ֶחי ָך‬-‫ז ִכּי‬ ‫ וְ לֹא‬,‫ ְל ָב ְב ָך‬-‫לֹא ְתאַ ֵמּץ ֶאת‬--‫ָ נֹ ֵתן ָל ְך‬...-‫ ֲא ֶשׁר‬,‫ְבּאַ ְר ְצ ָך‬ .‫ ָה ֶא ְביוֹן‬,‫ ֵמאָ ִחי ָך‬,‫ ָי ְד ָך‬-‫ִת ְקפֹּץ ֶאת‬

7 If there be among you a needy man, one of your brothers, within any of your gates, in your land which the lord your God is giving you, you shall not harden your heart, and you shall not shut your hand from your needy brother.

‫ ֵדּי‬,‫ ַתּ ֲע ִבי ֶטנּוּ‬,‫ לוֹ; וְ ַה ֲע ֵבט‬,‫ ָי ְד ָך‬-‫ ָפתֹ ַח ִתּ ְפ ַתּח ֶאת‬-‫ח ִכּי‬ .‫ ֲא ֶשׁר ֶי ְח ַסר לוֹ‬,‫ַמ ְחסֹרוֹ‬

8 but you shall surely open your hand to him, and shall surely lend him sufficient for his need in that which he lacks.

Why does the seventh year include both the releasing of land and the forgiving of debts? Why not do those things during different years? 5. What values does shmittah instill in us? 6. Is shmittah at all applicable to our lives today? If so, how?

Leviticus ‐ Vayikra 25:8‐10

‫ ֶשׁ ַבע‬--‫ ֶשׁ ַבע ַשׁ ְבּתֹת ָשׁנִ ים‬,‫ ח וְ ָס ַפ ְר ָתּ ְל ָך‬8 And you will number seven sabbaths of years, seven times seven years; ‫ יְ ֵמי ֶשׁ ַבע‬,‫ ֶשׁ ַבע ְפּ ָע ִמים; וְ ָהיוּ ְל ָך‬,‫ ָשׁנִ ים‬and there will be for you the days of seven sabbaths of years; nine and .‫ ָשׁ ָנה‬,‫ ֵתּ ַשׁע וְ אַ ְר ָבּ ִעים‬,‫ ַשׁ ְבּתֹת ַה ָשּׁנִ ים‬forty years. ,‫ ַבּחֹ ֶדשׁ ַה ְשּׁ ִב ִעי‬,‫ ט וְ ַה ֲע ַב ְר ָתּ שׁוֹ ַפר ְתּרוּ ָעה‬9 Then you will make proclamation with the blast of the horn on the tenth ‫ ַתּ ֲע ִבירוּ‬,‫ ַה ִכּ ֻפּ ִרים‬,‫ ַלחֹ ֶדשׁ; ְבּיוֹם‬,‫ ֶבּ ָעשׂוֹר‬day of the seventh month; in the day of atonement make proclamation .‫אַ ְר ְצ ֶכם‬-‫ ְבּ ָכל‬,‫ שׁוֹ ָפר‬with the horn throughout all your land. ,‫ ֵאת ְשׁ ַנת ַה ֲח ִמ ִשּׁים ָשׁ ָנה‬,‫ י וְ ִק ַדּ ְשׁ ֶתּם‬10 And you will make holy the fiftieth year, and proclaim liberty throughout ‫יֹ ְשׁ ֶבי ָה; יוֹ ֵבל‬-‫ ְל ָכל‬,‫ וּ ְק ָרא ֶתם ְדּרוֹר ָבּאָ ֶרץ‬the land unto all the inhabitants of the land; it will be a jubilee for you; and ,‫ ֲא ֻח ָזּתוֹ‬-‫ וְ ַשׁ ְב ֶתּם ִאישׁ ֶאל‬,‫ ִתּ ְה ֶיה ָל ֶכם‬,‫ ִהוא‬you will return every man to his possession, and you will return every man .‫ ִמ ְשׁ ַפּ ְחתּוֹ ָתּ ֻשׁבוּ‬-‫ וְ ִאישׁ ֶאל‬to his family. 7.

What does it mean to "return every man to his possession...every man to his family"? Did this ever happen? What would that look like today?

Rabbi Zvi Hirsch Kalischer Sefer Habrit, Behar It [the Shmita year] teaches us further that the rich should not lord it over the poor. Accordingly, the Torah ordained that all should be equal during the seventh year, both the rich and the needy having access to the gardens and fields to eat their fill… Yet another reason: in order that they should not always be preoccupied with working the soil to provide for their material needs. For in this one year, they would be completely free. The liberation from the yoke of work would give them the opportunity for studying Torah and wisdom. The unlettered (illiterate) will be occupied with crafts and building and supply these needs in Eretz Israel. Those endowed with special skills will invent new methods in this free time for the benefit of the world. 8. Do class divisions really disappear during Shmittah? 9. What would you do with a sabbatical year? Pirkei Avot (Ethics of our Fathers), 5:11 Exile comes upon the world on account of the failure to observe the Shmita. 10. What does it mean for the whole world to be in exile? What does that have to with Shmittah?

Introduction to Shmittah Nati Passow Shmittah means “release”, and refers to the Sabbatical year—every 7th year in the Jewish calendar. During Shmittah, Jews who live in Eretz Yisrael are prohibited from working the land, produce attains a sanctified status, and loans are forgiven. Shemot 23:10-11 10 Six years you will sow your land and gather your produce. 11 And the seventh you will release and forswear, and the poor of your people will eat and their remainder the animal of the field will eat. So you will do to your vineyard and olive orchard. 1. 2. 3.

What Jewish holiday does the Shmittah Year remind you of? How are they similar? How are they different? What does it mean “you will release and forswear”---what are you releasing and forswearing? In verse 10, the general term “land” is used, regarding the mitzvah of Shmittah. Why do we need to be told, “So you will do to your vineyard and olive orchard (verse 11); are these not included in “land”? Why might I have thought that these are different?

Vayikra 25:1-7 1 And the LORD spoke unto Moses in mount Sinai, saying: 2 Speak unto the children of Israel, and say unto them: When ye come into the land which I give you, then shall the land keep a Shabbat unto the LORD. 3 Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the produce thereof. 4 But in the seventh year shall be a Shabbat of solemn rest for the land, a Shabbat unto the LORD; thou shalt neither sow thy field, nor prune thy vineyard. 5 That which groweth of itself of thy harvest thou shalt not reap, and the grapes of thy undressed vine thou shalt not gather; it shall be a year of solemn rest for the land. 6 And the Shabbat-produce of the land shall be for food for you: for thee, and for thy servant and for thy maid, and for thy hired servant and for the settler by thy side that sojourn with thee; 7 and for thy cattle, and for the beasts that are in thy land, shall all the increase thereof be for food. 4. 5.

which is in your land, all of her produce will be to eat.

-‫ ב ַדּבֵּר אֶל‬.‫ ְבּהַר סִינַי לֵאמֹר‬,‫מֹשׁה‬ ֶ -‫א וַיְַדבֵּר יְהוָה אֶל‬ ‫ֲשׁר ֲאנִי‬ ֶ ‫ א‬,‫הָאָרֶץ‬-‫ כִּי תָבֹאוּ אֶל‬,‫ וְאָ ַמ ְר ָתּ ֲא ֵלהֶם‬,‫ִשׂ ָראֵל‬ ְ ‫ְבּנֵי י‬ ָ ‫ו‬--‫נֹתֵן ָלכֶם‬ ‫ ג ֵשׁשׁ ָשׁנִים‬.‫ ַשׁ ָבּת לַיהוָה‬,‫ְשׁ ְבתָה הָאָרֶץ‬ -‫ אֶת‬,‫ְשׁשׁ ָשׁנִים ִתּזְמֹר ַכּ ְר ֶמ ָך; וְאָ ַס ְפ ָתּ‬ ֵ ‫ ו‬,‫ִתּזְרַע ָשׂ ֶד ָך‬ --‫ ַשׁבַּת ַשׁבָּתוֹן יִ ְהיֶה לָאָרֶץ‬,‫ַשּׁבִיעִת‬ ְ ‫ַשּׁנָה ה‬ ָ ‫ ד וּב‬.‫תְּבוּאָתָהּ‬ ‫ ה אֵת‬.‫ וְַכ ְר ְמ ָך לֹא ִתזְמֹר‬,‫ ָשׂ ְד ָך לֹא ִתזְרָע‬:‫ לַיהוָה‬,‫ַשׁבָּת‬ :‫ ִענְּבֵי נְזִי ֶר ָך לֹא ִתבְצֹר‬-‫ וְאֶת‬,‫ְס ִפי ַח ְקצִי ְר ָך לֹא ִתקְצוֹר‬ ,‫ ו וְ ָהיְתָה ַשׁבַּת הָאָרֶץ ָלכֶם‬.‫ יִ ְהיֶה לָאָרֶץ‬,‫ְשׁנַת ַשׁבָּתוֹן‬ ,‫ְתוֹשׁ ְב ָך‬ ָ ‫ וּל‬,‫ִשׂכִי ְר ָך‬ ְ ‫ וּ ְל ַע ְב ְדּ ָך וְַל ֲא ָמ ֶת ָך; וְל‬,‫ ְל ָך‬--‫לְאָ ְכלָה‬ ‫ ִתּ ְהיֶה‬:‫ֲשׁר בְּאַ ְר ֶצ ָך‬ ֶ ‫ א‬,‫וְַל ַחיָּה‬--‫ ז וְִל ְב ֶה ְמ ְתּ ָך‬.‫ ִע ָמּ ְך‬,‫ַהָגּרִים‬ ‫ ֶלאֱכֹל‬,‫תְּבוּאָתָהּ‬-‫כָל‬

“When you come into the land etc”: does this mean that Shmittah only applies in the Land of Israel? Why does the mitzvah not apply elsewhere? Look at verses 6-7. What can you do with Shmittah produce? What can you not do?

Vayikra 25:1-7 1 YHVH spoke to Moshe in Har Sinai saying: 2 Speak to Yisrael’s children and say unto them: For you will come to the land which I give you and the land will rest, YHVH’s shabbat. 3 Six years you will sow your field, and six years you will prune your vineyard, and gather in the produce. 4 And in the seventh year it will be the Shabbat’s Shabbat for the land, a Shabbat for YHVH. Don’t sow your field and don’t prune your vineyard. 5 You will not gather in what grows (by itself) of your harvest or gather the grapes of your un-pruned vines; it will be a year of complete rest for the land 6 And the shabbat of the land will be for you for eating: for you and for your male servant and for your female servant and for your hired-worker and for your settler living as a stranger with, 7 and for your beast and for the animal

6. 7. 8.

‫ יא‬.‫תְּבוּאָתָהּ‬-‫ אֶת‬,‫אַ ְר ֶצ ָך; וְאָ ַס ְפ ָתּ‬-‫ ִתּזְרַע אֶת‬,‫ְשׁשׁ ָשׁנִים‬ ֵ‫י ו‬ ,‫ וְיִ ְתרָם‬,‫ וְאָכְלוּ ֶאבְיֹנֵי ַע ֶמּ ָך‬,‫ַשׁתָּהּ‬ ְ ‫ִשׁ ְמ ֶטנָּה וּנְט‬ ְ ‫ַשּׁבִיעִת תּ‬ ְ ‫וְה‬ ‫ֲשׂה‬ ֶ ‫ ַתּע‬-‫ַשּׂדֶה; כֵּן‬ ָ ‫תֹּאכַל ַחיַּת ה‬.‫ ְלזֵי ֶת ָך‬,‫ְל ַכ ְר ְמ ָך‬

-‫ ב ַדּבֵּר אֶל‬.‫ ְבּהַר סִינַי לֵאמֹר‬,‫מֹשׁה‬ ֶ -‫א וַיְַדבֵּר יְהוָה אֶל‬ ‫ֲשׁר ֲאנִי‬ ֶ ‫ א‬,‫הָאָרֶץ‬-‫ כִּי תָבֹאוּ אֶל‬,‫ וְאָ ַמ ְר ָתּ ֲא ֵלהֶם‬,‫ִשׂ ָראֵל‬ ְ ‫ְבּנֵי י‬ ָ ‫ו‬--‫נֹתֵן ָלכֶם‬ ‫ ג ֵשׁשׁ ָשׁנִים‬.‫ ַשׁבָּת לַיהוָה‬,‫ְשׁ ְבתָה הָאָרֶץ‬ -‫ ֶאת‬,‫ְשׁשׁ ָשׁנִים ִתּזְמֹר ַכּ ְר ֶמ ָך; וְאָ ַס ְפ ָתּ‬ ֵ ‫ ו‬,‫ִתּזְרַע ָשׂ ֶד ָך‬ --‫ ַשׁבַּת ַשׁבָּתוֹן יִ ְהיֶה לָאָרֶץ‬,‫ַשּׁבִיעִת‬ ְ ‫ַשּׁנָה ה‬ ָ ‫ ד וּב‬.‫תְּבוּאָתָהּ‬ ‫ ה אֵת‬.‫ וְַכ ְר ְמ ָך לֹא ִתזְמֹר‬,‫ ָשׂ ְד ָך לֹא ִתזְרָע‬:‫ לַיהוָה‬,‫ַשׁבָּת‬ :‫ ִענְּבֵי נְזִי ֶר ָך לֹא ִתבְצֹר‬-‫ וְאֶת‬,‫ְספִי ַח ְקצִי ְר ָך לֹא ִתקְצוֹר‬ ,‫ ו וְ ָהיְתָה ַשׁבַּת הָאָרֶץ ָלכֶם‬.‫ יִ ְהיֶה לָאָרֶץ‬,‫ְשׁנַת ַשׁבָּתוֹן‬ ,‫ְתוֹשׁ ְב ָך‬ ָ ‫ וּל‬,‫ִשׂכִי ְר ָך‬ ְ ‫ וּ ְל ַע ְב ְדּ ָך וְַל ֲא ָמ ֶת ָך; וְל‬,‫ ְל ָך‬--‫לְאָ ְכלָה‬ ,‫וְַל ַחיָּה‬--‫ ז וְִל ְב ֶה ְמ ְתּ ָך‬.‫ ִע ָמּ ְך‬,‫ ַהָגּרִים‬. ‫ ִתּ ְהיֶה‬:‫ֲשׁר בְּאַ ְר ֶצ ָך‬ ֶ‫א‬ ‫ ֶלאֱכֹל‬,‫תְּבוּאָתָהּ‬-‫כָל‬

Why is a “year of complete rest” important for the land? Why is it important for those who work the land? Before the industrial revolution, most people worked the land in some way. Imagine what the world looked like during Shmittah. What did people do all day?

Devarim 15: 1-18 1 At the end of every seven years you shall make a release. 2 This shall be the nature of the release: every creditor shall release the due that he claims from his fellow; he shall not exact it of his fellow or his kinsman; because the release proclaimed is of the Lord. 3 Of a foreigner you may exact it; but you must release whatever is due you from your kinsman. 4 There shall be no needy among you--for the LORD will bless you in the land which the LORD your God is giving you for an inheritance to possess it- 5 if only you heed the voice of the LORD your God, to observe to do all this commandment which I command you this day. 6 For the LORD your God will bless you, as He promised you; and you shall lend to many nations, but you shall have no need to borrow; and you shall dominate many nations, but they shall not dominate you. 7 If there be among you a needy person, one of your kinsmen, within any of your gates, in your land which the LORD your God is giving you, do not harden your heart, nor shut your hand against your needy kinsman; 8 but you shall surely open your hand to him, and shall surely lend him sufficient for his need in that which he lacks. 9 Beware that there be not a base thought in your heart, saying: 'The seventh year, the year of release, is at hand'; and your eye be evil against your needy kinsman, and you give him nothing. He will cry out to the LORD against you, and you will incur guilt. 10 You shall surely give him, and your heart shall not regret when you give to him; for in return the LORD your God will bless you in all your work, and in all your undertakings. 11 For there will never cease to be needy ones in your land, which is why I command you: 'You shall surely open your hand to your poor and needy kinsman, in your land.' 12 If your kinsman, a Hebrew man, or a Hebrew woman, is sold to you, he shall serve you six years; and in the seventh year you shall let him go free from you. 13 And when you let him go free from you, you shall not let him go empty-handed; 14 Furnish him liberally out of your flock, and out of your threshing-floor, and out of your winepress; that with which the LORD your God has blessed you, you shall give to him. 15 Remember that you were slaves in the land of Egypt, and the LORD your God redeemed you; therefore I command you this thing today. 16 But if he say to you: 'I will not leave you'; because he loves you and your household, because he fares well with you; 17 then you shall take an awl, and put it through his ear and into the door, and he shall be your slave for ever. You shall do the same with your female slave. 18 When you do set him free, do not feel aggrieved; for in the six years he has given you double the service of a hired man; and the LORD your God will bless you in all that you doest.

--‫ַשּׁ ִמטָּה‬ ְ ‫ ְדּבַר ה‬,‫ ב וְזֶה‬.‫ֲשׂה ְשׁ ִמטָּה‬ ֶ ‫ ַתּע‬,‫ ָשׁנִים‬-‫א ִמקֵּץ ֶשׁבַע‬ ‫יִגֹּשׂ‬-‫ לֹא‬:‫ַשּׁה ְבּ ֵרעֵהוּ‬ ֶ ‫ֲשׁר י‬ ֶ ‫ א‬,‫ַשּׁה יָדוֹ‬ ֵ ‫ ַבּעַל מ‬-‫ָשׁמוֹט כָּל‬ ,‫ ַהנָּ ְכרִי‬-‫ ג אֶת‬.‫ ָקרָא ְשׁ ִמטָּה לַיהוָה‬-‫ כִּי‬,‫אָחִיו‬-‫ ֵרעֵהוּ וְאֶת‬-‫אֶת‬ ‫ כִּי‬,‫ ד ֶאפֶס‬.‫ַשׁמֵט יֶָד ָך‬ ְ ‫ תּ‬,‫אָחִי ָך‬-‫ֲשׁר יִ ְהיֶה ְל ָך אֶת‬ ֶ ‫תִּגֹּשׂ; וַא‬ ‫ֲשׁר‬ ֶ ‫ א‬,‫ בָּאָרֶץ‬,‫ יְהוָה‬,‫ ָב ֵר ְך יְ ָב ֶר ְכ ָך‬-‫ כִּי‬:‫ ְבּ ָך ֶאבְיוֹן‬-‫לֹא יִ ְהיֶה‬ ‫ ָשׁמוֹ ַע‬-‫ ה רַק אִם‬.‫ִשׁתָּהּ‬ ְ ‫ ְל ָך נַ ֲחלָה ְלר‬-‫יְהוָה אֱלֹהֶי ָך נֹתֵן‬ ‫ ַה ִמּ ְצוָה‬-‫כָּל‬-‫ִשׁמֹר ַלעֲשׂוֹת אֶת‬ ְ ‫ ל‬,‫ בְּקוֹל יְהוָה אֱלֹהֶי ָך‬,‫ִשׁמַע‬ ְ‫תּ‬ ֶ ‫ א‬,‫הַזֹּאת‬ ‫יְהוָה אֱלֹהֶי ָך‬-‫ ו כִּי‬.‫ֲשׁר אָנֹכִי ְמ ַצוְּ ָך הַיּוֹם‬ ‫ וְאַתָּה לֹא‬,‫ ָל ְך; וְ ַה ֲע ַב ְט ָתּ גּוֹיִם ַרבִּים‬-‫ֲשׁר ִדּבֶּר‬ ֶ ‫ ַכּא‬,‫ֵבּ ַר ְכ ָך‬ .‫ וּ ְב ָך לֹא יִמְשֹׁלוּ‬,‫ָשׁ ְל ָתּ בְּגוֹיִם ַרבִּים‬ ַ ‫ וּמ‬,‫ַתעֲבֹט‬ ,‫ בְּאַ ְר ְצ ָך‬,‫ בְּאַחַד ְשׁ ָערֶי ָך‬,‫יִ ְהיֶה ְב ָך ֶאבְיוֹן מֵאַחַד אַחֶי ָך‬-‫ז כִּי‬ ‫ וְלֹא‬,‫ ְל ָב ְב ָך‬-‫לֹא ְתאַמֵּץ אֶת‬--‫יְהוָה אֱלֹהֶי ָך נֹתֵן ָל ְך‬-‫ֲשׁר‬ ֶ‫א‬ -‫פָתֹ ַח ִתּ ְפתַּח אֶת‬-‫ ח כִּי‬.‫ ָה ֶאבְיוֹן‬,‫ מֵאָחִי ָך‬,‫יְָד ָך‬-‫ִתקְפֹּץ אֶת‬ ‫ ט‬.‫ֲשׁר יֶ ְחסַר לוֹ‬ ֶ ‫ א‬,‫ דֵּי ַמחְסֹרוֹ‬,‫ ַתּ ֲעבִיטֶנּוּ‬,‫ לוֹ; וְ ַה ֲעבֵט‬,‫יְָד ָך‬ ‫ ָק ְרבָה‬,‫ ְל ָב ְב ָך ְב ִליַּעַל לֵאמֹר‬-‫יִ ְהיֶה ָדבָר עִם‬-‫ִשּׁמֶר ְל ָך פֶּן‬ ָ‫ה‬ ְ ‫ַשּׁבַע ְשׁנַת ה‬ ,‫ וְ ָרעָה עֵינְ ָך בְּאָחִי ָך ָה ֶאבְיוֹן‬,‫ַשּׁ ִמטָּה‬ ֶ ‫ה‬-‫ְשׁנַת‬ ‫ י נָתוֹן‬.‫ וְ ָהיָה ְב ָך ֵחטְא‬,‫יְהוָה‬-‫וְלֹא ִתתֵּן לוֹ; וְ ָקרָא ָעלֶי ָך אֶל‬ ,‫ כִּי ִבְּגלַל ַה ָדּבָר ַהזֶּה‬:‫יֵרַע ְל ָב ְב ָך ְבּ ִת ְתּ ָך לוֹ‬-‫ וְלֹא‬,‫ִתּתֵּן לוֹ‬ ‫ יא‬.‫ִשׁלַח יֶָד ָך‬ ְ ‫ וּבְכֹל מ‬,‫ֲשׂ ָך‬ ֶ ‫ ַמע‬-‫ ְבּכָל‬,‫יְָב ֶר ְכ ָך יְהוָה אֱלֹ ֶהי ָך‬ ,‫כֵּן אָנֹכִי ְמ ַצוְּ ָך‬-‫ ִמ ֶקּרֶב הָאָרֶץ; עַל‬,‫יֶ ְחדַּל ֶאבְיוֹן‬-‫כִּי לֹא‬ ,‫יְָד ָך לְאָחִי ָך ַל ֲענִיֶָּך וּ ְל ֶאבְיֹנְ ָך‬-‫ פָּתֹ ַח ִתּ ְפתַּח אֶת‬,‫לֵאמֹר‬ .‫בְּאַ ְר ֶצ ָך‬ ‫ ֵשׁשׁ‬,‫וַ ֲע ָב ְד ָך‬--‫ אוֹ ָה ִע ְב ִריָּה‬,‫יִ ָמּכֵר ְל ָך אָחִי ָך ָה ִע ְברִי‬-‫יב כִּי‬ ְ ‫ ה‬,‫ַשּׁנָה‬ ָ ‫ָשׁנִים; וּב‬ -‫ יג וְכִי‬.‫ ֵמ ִע ָמּ ְך‬,‫ְשׁי‬ ִ ‫ְשׁ ְלּחֶנּוּ ָחפ‬ ַ ‫ תּ‬,‫ַשּׁבִיעִת‬ ‫ יד ַה ֲענֵיק‬.‫ רֵיקָם‬,‫ְשׁ ְלּחֶנּוּ‬ ַ ‫לֹא ת‬--‫ ֵמ ִע ָמּ ְך‬,‫ְשׁי‬ ִ ‫ְשׁ ְלּחֶנּוּ ָחפ‬ ַ‫ת‬ ‫ֲשׁר ֵבּ ַר ְכ ָך יְהוָה‬ ֶ ‫ א‬:‫ וּ ִמָגּ ְרנְ ָך וּ ִמיִּ ְק ֶב ָך‬,‫ מִצֹּאנְ ָך‬,‫ לוֹ‬,‫ַתּ ֲענִיק‬ ,‫ כִּי ֶעבֶד ָהיִי ָת ְבּ ֶארֶץ ִמ ְצ ַריִם‬,‫ טו וְזָ ַכ ְר ָתּ‬.‫לוֹ‬-‫ ִתּתֶּן‬,‫אֱלֹהֶי ָך‬ --‫ ַה ָדּבָר ַהזֶּה‬-‫ אֶת‬,‫כֵּן אָנֹכִי ְמ ַצוְּ ָך‬-‫ יְהוָה אֱלֹהֶי ָך; עַל‬,‫וַיְִּפ ְדּ ָך‬ ‫ כִּי‬:‫ לֹא ֵאצֵא ֵמ ִע ָמּ ְך‬,‫יֹאמַר ֵאלֶי ָך‬-‫ טז וְ ָהיָה כִּי‬.‫הַיּוֹם‬ ,‫ ַה ַמּ ְר ֵצ ַע‬-‫ יז וְ ָל ַק ְח ָתּ אֶת‬.‫טוֹב לוֹ ִע ָמּ ְך‬-‫ כִּי‬,‫בֵּי ֶת ָך‬-‫ֲא ֵה ְב ָך וְאֶת‬ ,‫ ֶעבֶד עוֹלָם; וְאַף ַל ֲא ָמ ְת ָך‬,‫ וְ ָהיָה ְל ָך‬,‫וְנָ ַתתָּה בְאָזְנוֹ וּ ַב ֶדּלֶת‬ ‫ְשׁי‬ ִ ‫ְשׁ ֵלּ ֲח ָך אֹתוֹ ָחפ‬ ַ ‫ בּ‬,‫ְשׁה ְבעֵינֶ ָך‬ ֶ ‫יִק‬-‫ יח לֹא‬.‫כֵּן‬-‫ֲשׂה‬ ֶ ‫ַתּע‬ ‫ ֲע ָב ְד ָך ֵשׁשׁ ָשׁנִים; וּ ֵב ַר ְכ ָך‬,‫ִשׁנֶה ְשׂכַר ָשׂכִיר‬ ְ ‫כִּי מ‬--‫ֵמ ִע ָמּ ְך‬ .‫ֲשׂה‬ ֶ ‫ֲשׁר ַתּע‬ ֶ ‫ בְּכֹל א‬,‫יְהוָה אֱלֹהֶי ָך‬

9. “This is the nature of the release etc.” Does this reveal to us what was meant in Shemot 23:11, “you shall release and forswear”? 10. “If only you heed the voice of the LORD your God…you shall lend to many nations, but you shall have no need to borrow etc.” How is this an appropriate reward for releasing and forgiving loans in the Shmittah year? 11. “If there be among you a needy person… do not harden your heart… you surely lend him sufficient for his need in that which he lacks.” Why is it important for us to be told to lend money to those who need it, in the Shmittah year?

Working the Land Nati Passow Resting Before the Shmittah Year Some farm work is prohibited even before the beginning of the Shmittah year. This is in accordance with the Torah principle of “adding from the mundane onto the holy”. Mishnah Shevi’it 2:1 Until when do they plow the ‘white’ field on the eve of the seventh? Until the moisture has finished, all the time that a person would plow to plant squash and gourds. R’ Shimon said: You have given a law where everyone [makes rules by] his own hand! Rather, a white field until Pesach, and a tree field until Atzeret [Shavuot]. 1. 2.

What is Rabbi Shimon’s concern? Why does the first opinion disregard this concern, and what is the benefit of his approach? Plowing is usually a preparation for planting seeds. Since there is no planting to be done in the Shmittah year, why was it important to prohibit plowing before the start of the Shmittah year?

Mishnah Shevi’it 2:2 They manure and hoe squash and gourds until Rosh Hashanah, and it is the same with irrigation. They cut away [dry twigs etc.], strip [excess leaves], cover with the dirt [the roots], and fumigate until Rosh Hashanah. R’ Shimon says: One can even lifts off a leaf from a grape cluster in the seventh [year]. 3. 4.

‫ עד ראש השנה; וכן‬,‫מזבלין ומעדרין במקשיות ובמדלעות‬ ‫ עד‬,‫ מייבלין מפרקין מאבקין ומעשנין‬.‫בבית השלהים‬ ‫ אף נוטל הוא את העלה‬,‫ רבי שמעון אומר‬.‫ראש השנה‬ ‫מן האשכול‬.‫בשביעית‬

What do these activities share in common, that they share the same ruling? Why are these activities permitted until Rosh Hashanah (the beginning of the Seventh Year), whereas plowing was prohibited as early as Pesach time?

Mishnah Shevi’it 2:6 They don’t plant or bend [a plant offshoot into the ground to make it take root] or graft [trees of the same species] on the eve of the seventh less than 30 days before Rosh Hashanah, and if he planted or bent or grafted, he uproots it. R’ Yehudah says: Any graft that hasn’t struck by three days will never strike [root]. R’ Yosi and R’ Shimon say: Within two Sabbaths. 5.

‫ עד שתכלה‬:‫עד אימתיי חורשין שדה הלבן ערב שביעית‬ ‫ כל זמן שבני אדם חורשין ליטע במקשיות‬,‫הליחה‬ ‫ נתת תורת כל אחד ואחד‬,‫ אמר רבי שמעון‬.‫ובמדלעות‬ ‫בידו; אלא בשדה הלבן עד‬. ‫ ובשדה האילן עד‬,‫הפסח‬ ‫העצרת‬

,‫אין נוטעין ואין מבריכין ואין מרכיבין בערב שביעית‬ ‫פחות משלושים יום לפני ראש השנה; אם נטע או הבריך‬ ‫ כל הרכבה שאינה‬,‫ רבי יהודה אומר‬.‫ יעקור‬,‫או הרכיב‬ ‫ שוב אינה קולטת; רבי יוסי ורבי‬,‫קולטת לשלושה ימים‬ ‫שמעון אומרים‬, .‫לשתי שבתות‬

According to the first opinion, why must one not plant a tree within 30 days of Rosh Hashanah, and why must it be uprooted if he did this? According to Rabbi Yehudah, Rabbi Yosi, and Rabbi Shimon, can someone plant a tree within 30 days of Rosh Hashanah? What ruling would they give, and why? Resting During the Seventh Year

Mishnah Shevi’it 4:7-8 From when do they eat the fruit of the tree in the seventh? The unripe figs: from when they redden, he [can] eat his pita with them in the field. When they begin to ripen he can bring them into his house… The unripe grape, from when it makes juice, he can eat his pita with it. When they are ripe. He can bring them into his house.

--‫ הפגים‬:‫ז מאימתיי אוכלין פירות האילן בשביעית‬,‫ד‬ .‫ כונס לתוך ביתו‬,‫ אוכל בהן פתו בשדה; ביחלו‬,‫משיזריחו‬ ‫ ושאר שני‬.‫ וכן כיוצא בהן‬.‫ חייבין במעשרות‬,‫שבוע‬ ,‫ אוכל בו פתו בשדה; הבאיש‬,‫משיביא מים‬--‫ח הבוסר‬,‫ד‬ ‫כונס לתוך‬. ‫ ושאר‬.‫ וכן כיוצא בו‬.‫ביתו‬. ‫ חייב‬,‫שני שבוע‬ ‫במעשרות‬

7. 8.

Why do you think it is prohibited to eat produce of the Shmittah year, before it has reached a certain level of development? Once figs and grapes are edible, yet still unripe, one is allowed to eat such produce in the field. When they ripen, one may bring them into the house. From where is this distinction derived?

Mishnah Shevi’it 5:6 These are tools that a craftsman has no permission to sell in the seventh: a plough and its tools, a yoke and a winnowing fan and a mattock. But he can sell a hand sickle and a scythe, and a wagon and its tools. This is the principle: anything that its work is solely for a transgression is forbidden; for [work that] is forbidden and permitted, it is permitted [to sell it].

‫מחרשה‬--‫ואלו כלים שאין האומן רשאי למוכרן בשביעית‬ ,‫ והדקר; אבל מוכר הוא מגל יד‬,‫ והמזרה‬,‫ העול‬,‫וכל כליה‬ ‫כל שמלאכתו‬--‫ זה הכלל‬.‫ עגלה וכל כליה‬,‫ומגל קציר‬ ;‫ אסור‬,‫מיוחדת לעבירה‬.‫ מותר‬,‫לאיסור ולהיתר‬

9. Why did the Rabbis forbid even selling tools that are used solely for “transgression”? 10. The tools listed, that a craftsman does have permission to sell—what are the permitted kinds of work that these can be used for? What are the forbidden kinds of work? Mishnah Shevi’it 7:1 They said [explained] an overarching principle about the seventh. Anything that is human food, or food for domestic animals, or from species [used] for dyeing, and does not stay preserved in the land [in the soil]: It has [the status] of the seventh and its value in money [has status of] the seventh. It has the status of [requiring] removal and its value in money [has the status of requiring] removal…

‫ ומאוכל‬,‫ כל שהוא מאוכל אדם‬:‫כלל גדול אמרו בשביעית‬ ‫יש לו‬--‫ ואינו מתקיים בארץ‬,‫ וממין הצובעין‬,‫בהמה‬ .‫ יש לו ביעור ולדמיו ביעור‬,‫שביעית ולדמיו שביעית‬

Removal” refers to the requirement to destroy any remnant of Shmittah produce by a certain time period. “Value in money” refers to money exchanged for Shmittah produce, which absorbs the sanctity of the produce itself. This money, as long as the sanctity remains, must also be removed at this time. 11. Why are the laws of Shmittah limited to these categories of produce? 12. Does the requirement of “removal” enhances the experience of the Shmittah year, or detract from it? How so? 13. Do you consider this requirement “wasteful”? Why or why not? Mishnah Shevi’it 9:5 One who pickled three [kinds of] pickled [vegetables] in one barrel: R’ Eliezer says: They eat them according to [the time when] the first [is in the field – i.e. until the first of the three vegetable crops is no longer growing in the field]. R’ Yehoshua says: Even according to the last. Rabban Gamliel says: Any species that has finished [growing] in the field, they must remove it from the barrel – and the law goes by his words. R’ Shimon says: All vegetables are one with respect to removal: They eat bargilah [a vegetable which is finished earlier] until the sigariyot from the Valley of Beit N’tofa are finished [a vegetable which finishes later than all the rest].

Mishnah Shevi’it 8:4 One who says to a worker, ‘This isar coin is for you, harvest vegetables for me today’—his wage is permitted. ‘Harvest vegetables today for me with it’—his wage is forbidden…

,‫רבי אליעזר אומר‬--‫הכובש שלושה כבשים בחבית אחת‬ .‫ אף על האחרון‬,‫אוכלין על הראשון; רבי יהושוע אומר‬ ‫יבער מינו‬--‫ כל שכלה מינו מן השדה‬,‫רבן גמליאל אומר‬ ,‫ כל הירק‬,‫ רבי שמעון אומר‬.‫מן החבית; והלכה כדבריו‬ ‫ אוכלין‬.‫אחד לביעור‬. ‫ עד שיכלו הסינרייות‬,‫ברגילה‬ ‫מבקעת בית נטופה‬

--‫ הא לך איסר זה ולקט לי ירק היום‬,‫האומר לפועל‬ .‫שכרו אסור‬--‫ ירק היום‬,‫שכרו מותר; לקט לי בו‬

Any money that is considered to be in exchange for Shmittah produce attains the sanctity of that Shmittah produce. This is what is meant by “permitted” or “forbidden”: if it is permitted, then it did not absorb the sanctity of Shmittah, and one is permitted to use it for mundane purposes. If it is “forbidden”, this means that it did absorb sanctity, and one may only use it now for the acquisition of food and similar items.

The Forgiving of Loans Nati Passow Devarim 15: 1-6 1 At the end of every seven years you shall make a release. 2 This shall be the nature of the release: every creditor shall release the due that he claims from his fellow; he shall not exact it of his fellow or his kinsman; because the release proclaimed is of the Lord. 3 Of a foreigner you may exact it; but you must release whatever is due you from your kinsman. 4 There shall be no needy among you--for the LORD will bless you in the land which the LORD your God is giving you for an inheritance to possess it- 5 if only you heed the voice of the LORD your God, to observe to do all this commandment which I command you this day. 6 For the LORD your God will bless you, as He promised you; and you shall lend to many nations, but you shall have no need to borrow; and you shall dominate many nations, but they shall not dominate you. 1. 2.

Why does the Torah require that loans to other Jews (“his fellow or his kinsman”) be forgiven, but not loans to Gentiles (“foreigners”)? Look at the following from verses 5-6: “…if only you heed the voice of the Lord…you shall lend…but you shall have no need to borrow…” What do you think a connection is between the requirement to forgive loans to our fellow and kinsman, and the blessing that we shall have no need to borrow?

Mishnah Shevi’it 10:1 The seventh releases the loan [whether it is] under a contract or without a contract. A running tab with a shop is not released, but if he made it into a loan, behold, it is released. Rabbi Yehuda says: The former debt is always released. The wage of hired worker is not released, but if he made it into a loan, it is released. R’ Yosi says: Every [form of] work which is interrupted by the seventh is released, and what isn’t interrupted by the seventh is not released. 3. 4.

6. 7.

‫ הקפת‬.‫ ושלא בשטר‬,‫שביעית משמטת את המלווה בשטר‬ .‫ הרי זו משמטת‬,‫ אינה משמטת; ואם עשאה מלווה‬,‫החנות‬ ,‫ שכר שכיר‬.‫ משמיט‬,‫ הראשון הראשון‬,‫רבי יהודה אומר‬ ‫ רבי יוסי‬.‫ הרי זה משמיט‬,‫אינו משמיט; אם עשאו מלווה‬ ,‫ כל מלאכה שהיא פוסקת בשביעית‬,‫אומר‬. ;‫משמטת‬ ‫ אינה משמטת‬,‫ושאינה פוסקת בשביעית‬

Why is a running tab not considered a loan, according to the first opinion? Why does Rabbi Yehuda hold the former debt is always released?

Mishnah Shevi’it 10:3 A prozbul [which transfers a debt from the creditor to the court] is not released. This is one of the things which Hillel the Elder fixed: When he saw that the people withheld from loaning to each other, and transgressed against what is written, “Watch yourself lest there be in your heart a worthless thing etc.”, Hillel fixed [instituted the] prozbul. 5.

‫ זה אחד מן הדברים שהתקין הלל‬.‫ אינו משמיט‬,‫פרוזבול‬ ‫ ועוברין‬,‫הזקן; כשראה שנמנעו העם מלהלוות זה את זה‬ . ‫על מה שכתוב בתורה שנאמר "הישמר לך פן יהיה דבר‬ ". ..‫ התקין הלל הזקן פרוזבול‬,(‫ט‬,‫)דברים טו‬

What do you think are the unintended consequences of the establishment of prozbul? Will people still forgive loans, or just get a prozbul? Would you set limits on when a prozbul is allowed? What are the benefits of having a prozbul? Do you think that these outweigh the negative consequences?

Mishnah Shevi’it 10:6 They don’t write a prozbul except [if the borrow has] land [or any immovable property]. If [the borrower] has none, [the creditor] credits him [with land, however small] from his own field. If he had a field in pledge in the city, they [can] write a prozbul on it. R’ Chutzpit says: They [can] write it for a man using the property of his wife, and for orphans using the property of the trustees.

‫ מזכהו‬,‫אין כותבין פרוזבול אלא על הקרקע; אם אין לו‬ ,‫ הייתה לו שדה ממושכנת בעיר‬.‫בתוך שדהו כל שהוא‬ ‫ כותבין לאיש‬,‫ רבי חוצפית אומר‬.‫כותבין עליה פרוזבול‬ ,‫על נכסי אשתו‬.‫וליתומים על נכסי אפטרופין‬

The importance of having land is that it can be transferred to the court as a mortgage for the loan, and according to Torah law this is enough that the debt is considered to be paid off before the Shmittah year takes effect, and loans are automatically forgiven. One can use the land of his wife, and an orphan can use the property of his trustees, because these are both situations where the borrower owns certain rights in the land, and this is a kind of ownership that is sufficient to be mortgaged on behalf of the loan. Mishnah Shevi’it 10:8 The one who [comes to] return his debt obligation in the seventh, [the creditor] says to him: I release it. [If the borrower] said to him, Even so!’ [the creditor] may receive [the money] from him, as it says, ‘This is the matter of release’. Likewise, one who killed and was exiled to his city of refuge, and the men of the city wanted to honor him, he should say, ‘I am a killer’. [If] they say to him, ‘Even so!’ he may receive it from them, as it says, ‘This is the matter of one who kills.’

‫ אף‬,‫ יאמר לו משמיט אני; אמר לו‬,‫המחזיר חוב בשביעית‬ "‫ דבר השמיטה‬,‫ שנאמר "וזה‬,‫יקבל ממנו‬--‫על פי כן‬ ‫ ורצו‬,‫ רוצח שגלה לעיר מקלט‬,‫ כיוצא בו‬.(‫ב‬,‫)דברים טו‬ ‫יאמר להם רוצח אני; אמרו לו אף על‬--‫אנשי העיר לכבדו‬ ,‫יקבל מהן‬--‫פי כן‬. "‫שנאמר "וזה דבר הרוצח‬

8. Why does the borrowers’ insistence to repay the loan allow the creditor take the money? 9. Before he says, “Even so!” (or something similar), why is he not allowed to return the money? 10. Apparently, it is not considered appropriate for the residents of a city of refuge to honor a killer. Why do you think this is so? 11. How does the insistence of the residents, in their saying, “Even so!” allow this honor to be permitted?

Significance of Shmita Hannah Zweig Moses Maimonedes, Moreh Nevuchim 3:39 “As for the precepts enumerated in the laws concerning the Sabbatical (Shmittah) and Jubilee (Yovel) years, some of them imply sympathy towards our fellow men, and promote the well being of mankind; for in the reference to these precepts it is stated in the Torah, “That the poor of thy may eat” (Shemot 23:11); and besides, the land will also increase its produce and improve when it remains allow for some time. Other precepts of this class prescribe kindness to servants and to the poor, by renouncing claims to debts [in the sabbatical year] an and relieving the slaves of their bondage [in the seventh year]. There are some precepts in this clas that serve to secure for the people a permanent source of maintenance and support by providing that the land should remain the permanent property of its’ owners, and that it could not be sold”. And the land shall not be sold ever”. In this way the property of a person remains intact for him and his heirs, and only he can enjoy the produce thereof.” Sefer haChimuch “One of the aims of this commandment is to inculcate in our hearts and fix in our minds the historic fact of the Creation of the World—the God made heaven and earth in six days, and on the seventh day, when He made nothing, He prescribed Himself rest. And in order to eliminate from our minds a belief in the eternity of the world (And not in God who created it), held by those who denied the truth of the Torah and endeavored to discredit its’ teachings, we have been enjoined to count every day and every year for six years, and rest on the seventh, in order that we should not lose sight of our faith. And it is comparable to our counting six days of the week as six days of work, and observing the seventh day as the day of rest. The Holy One, blessed be He, commanded us not only to let the earth rest in this year but also to renounce ownership of all the produce of the earth, in order to remind us that the earth that brings forth these fruits year by year does not do so by her own power and constitution, but that there is a Master over its’ owner, and when the master so wishes, He orders him to renounce ownership of it. A further purpose (of this mitzvah) is to teach man generosity, since none is kind than he who gives without any prospect of compensation. A further objective is to strengthen man’s trust in the Lord, for he who brings his heart once in seven years to give away and renounce ownership of all of the produce of his land that he inherited from his forebearers, and he and his family maintain this custom throughout their lives, will never succumb to avarice nor lack in faith.” Rabbi Sholo Ephraim Lunschitz, Kli Yakar, Devariim 31:12 “The year of Shmittah…promotes a sense of fellowship and peace through the suspension of cultivation, even for the needy of your people, for one is not allowed to exercise over any of the seventh year produce the right of private ownership. And this is undoubtedly a primary factor in promoting peace since most dissension originates from the attitude of ‘mine is mine’, and the other also claiming ‘it is all mine’. But in the seventh year all are equal, and this is the real essence of peace.” Rabbi Saul Mortera, Giv’at Shaul “’And the wolf shall lie down with the sheep’—this was how it was already in the time of Adam and at the beginning of the creation, and we also know very clearly that the Earth is now cursed with thorns and thistles whereas it never used to be, and animals never used to tear each other up for food, etc. So as a reminder of the past and to serve as inspiration for the future, the Almighty has commanded the mitzvah of the Shmittah year which draws our attention to the time of the creation and the time of the coming of the Messiah…’And for your cattle and for the beast which is in the your land shall all the produce be to eat, etc.’, it is in fact a kind of promise, that is to say, if you do all of this, the time will come when cattle and beasts will eat together etc. For their abandoning everything in the year of the Shmittah to the cattle and the beasts is a sign of what was and will again be, for no longer will they eat bread by the sweat of their brown, and the wild animals will not harm the cattle. So therefore, whoever observes the mitzvoth which signify this, will be privileged to experience all of these things.” Rabbi Zvi Hirsch Friedman, Ach Pri Tevuah “The reason [that Shabbat and Shmittah are in linked] is that Shabbat is called “menucha”, rest. The world was lacking rest; when Shabbat came, rest came. Through Shabbat it is known that God created the world in His desire and will and He controls it, and so He can rest. Just as it says in Chovot HaLevavot (Backya ibn Pekudah 1040) who says that even through disorder a chassid can see from whence the world was created. And so, we can say that for this God commanded that in the shmittah year one should let the domestic and wild animals eat, because all creatures should some holy life-force, and through this, people will establish vitality for themselves.” Rabbi Zvi Hirsch Kalischer, Sefer HaBrit “[The Shmittah year] teaches us further that the rich should not lord over the poor. Accordingly, the Torah ordained that all should be equal during the seventh year, both the rich and the needy having access to the gardens and and their fields to eat their fill…Yet another reason: in order that they should not always be preoccupied with working the soil to provide for their material needs. For in this one year, they would be completely free. The liberation from the yoke of work would give them the opportunity for studying Torah and wisdom. The illiterate will be occupied with crafts and building and supplying these needs in Eretz Yisrael. Those endowed with special skills will invent new methods in this free time for the benefit of the world.”

Rav Simcha Assaf, “Shmittat Karka” (a Member of the first Supreme Court of Israel) “Most of our sages hold that the Sabbath day and the Sabbath year share the same underlying idea which links them closely. Since Shabbat is one of the fundamentals of Israel’s faith, the Torah decreed a Sabbath day and a Sabbath year.” Rav Kook, Introduction to Shabbat Ha’aretz (1865-1935, scholar and leader of Israeli Jewry) “The treasure of the nation, the Divine blessing that is implanted in it, the order of the world, the righteaous and good life, lived in harmony with justice and honesty, peace and tranquility, grace and courage, permeated by the all-embracing contemplation of the Divine purpose, as it exists in the national soul---none can be activated in the day-to-day life. The very nature of this life obfuscates the spiritual majesty of the Divine soul (which dwells in the nation) and prevents its’ bright and shining light from penetration the profane reality. Life can only be perfected through the affording of a breathing space from the bustle of everyday life. The individual shakes himself free from ordinary weekday life at short and regular intervals---on every Sabbath…What the Sabbath achieves regarding the individual, the Shmittah achieves with regard to the nation as a whole. A year of solemn rest is essential for both the nation and the land, a year of peace and quiet without oppressor and tyrant…It is a year of equality and rest, in which the soul reaches out towards divine justice, towards God who sustains the living creatures with loving kindness. There is no private property and no punctilious privilege, but the peace of God reigns over all in which there is the breath of life. Sanctity is not profaned by the exercise of the private acquisitiveness over all this year’s produce, and the covetousness of wealth stirred up by commerce is forgotten.” Martin Buber, Ben Am Le’Artzo, “Essays: 1945” “What the Bible wishes to express is the existential partnership between man and soil---a partnership that develops into a unique solidarity. The Earth bears the curse of man’s deeds, it is a surety for him. The soil which brings forth everything from itself, is transformed through his deed into an arid and rough land which grows thorns and thistles…The soil is regarded by the Bible as affected by man’s guilt…Man is governed by the yoke of the Divine commandments through which His will is revealed. Man is so closely linked to the soil by the very act of Divine creation that his attitude to the Divine commandments directly affects the soil for good or baf…But the partnership between man and soil demands first of all the upright conduct of man in all that pertains to the upkeep of the soil, including the acquisition of the land and the enjoyment of the produce.” Rav Shagar, quoted by Alan Brill in “Al haKalkalah ve-al haMichyah”, Edited by Itmar Benner and Aharon Ariel Leivi 2008. “Shmittah is a catharsis, a disengagement and a purification from acquisition and civilization.”

Heter mechirah, “Leniency of Sale” By Hannah Zweig A “heter mechirah”---literally, a leniency of sale, is a legal device that allows plots of land in Eretz Yisrael to be sold to non-Jews, during the Shmittah year, with the expectation that the land will thereby be temporarily exempt from the prohibition of working the land. This topic has been subject to much discussion and controversy in modern times. Chief Rabbinate, 1958 “As we approach the Shmittah year 5719 we solemnly declare that it is our aim to uphold the laws of the Shmittah year in all their details. Unfortunately, however, the prevailing circumstances force us to make use again----as a temporary measure---of the Heter mechirah in accordance with the practice of our learned and pious predecessors of blessed memory. The Heter is granted to all those who signed the prepared authorization. Detailed instructions as to the kinds of work permitted or forbidden during the Shmitta year will be given in due course by the Chief Rabbinate. May the Almighty in His great mercy hasten the time of our complete redpemtion so that we may be privileged to observe the laws of Shmittah and Yovel in their entirety, as well as the other laws referring to the soil of the Holy Land, including those referring to the Holy Temple. May it be rebuilt speedily in our days. Amen.” Opposition to heter mechirah include the following positions: A. It is forbidden to sell land in Eretz Yisrael to non-Jews. B. The sale is a farce and therefore invalid. C. Shmittah is contingent on the land; it doesn’t matter whether the land is owned by a Jew or non-Jew. D. The Ridbaz’s argument. ____________________________ A. It is forbidden to sell land in Eretz Yisrael to non‐Jews: Devarim 7:2 And when the LORD thy God shall deliver them up before thee, and thou shalt smite them; then thou shalt utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them.

‫וְ ִהכִּיתָם‬--‫ ְל ָפנֶי ָך‬,‫וּנְ ָתנָם יְהוָה אֱלֹהֶי ָך‬: ‫ַה ֲחרֵם‬ ‫ ִתכְרֹת ָלהֶם ְבּרִית וְלֹא ְת ָחנֵּם‬-‫ לֹא‬,‫ַתּ ֲחרִים אֹתָם‬

Devarim 7:2 says “Lo Techaneim”, do not show them (non-Jews) favor. The intention of this statement is explained in Talmud Bavli, Avoda Zara 20a; three things are prohibited: Extending them gratuitous compliments, giving them gratuitous gifts, and selling them land in Eretz Yisrael. Regarding this, the Netziv comments that the observance of shmittah in our generation is only of Rabbinical origin, but the law “lo techaneim” is Biblical (In general, laws that are relevant specifically to the land of Israel are not in effect on the Biblical level at a time in which the Jewish people are considered to be in exile. Even today, after the creation of the modern State of Israel, many halachic authorities still consider the Jewish people to have this status, for reasons that we will not discuss at the moment. In any case, some laws are enforced even during the exile on the Rabbinical level). So it turns out that heter mechirah involves transgressing the Biblical Law of “lo techaneim” in order to uphold the Rabbinical Law of Shmittah. It is the solving of a lesser problem by transgressing a greater one. Although such a paradox is not unprecedented in Torah Law, and sometimes Rabbinical rulings are in fact enforced even when they infringe on Biblical Law, this usually only happens under certain conditions, and it is never considered to be an optimal solution. In defense of the heter mechirah, some have offered the following justifications: 1. The term that the Talmud actually uses when describing “them”, the people that we should “not favor”, is “oveid cochavim”, literally “worshipper of the stars”, a term for pagans or idol worshippers. If taken literally, the Talmud is not telling us that these three things are forbidden with all non-Jews, only with idol worshippers. This is in fact the context of the verse in Devarim, which is discussing the destruction of a city of pagans. Therefore, the heter mechirah should be permitted if the land is sold to someone who does not have the status of a pagan. 2. The Rambam explains that the reason we cannot sell non-Jews land in Eretz Yisrael is because we should not allow them to settle there. So if the sale is clearly temporary, this is acceptable. 3. The point of “Lo Techaneim” is to prevent non-Jews from settling in Eretz Yisrael in place of Jews, but the heter mechirah, although at first glance it appears to be satisfying this definition, really does quite the opposite: it enhances Jewish life in Eretz Yisrael by removing financial burdens. Therefore, “Lo Techaneim” does not apply here. B. The sale is a farce and therefore invalid: Torah Law recognizes the significance of intention with regards to business transactions, and sometimes intentions are determined by means of a general assumption. If there is reason to assume that someone clearly did not intend to sell a piece of land, this

may apply even if claims otherwise. In our situation, there is a reasonable assumption that the owner performing heter mechirah really does not want to sell his land, per se. He’s just doing it to avoid the laws of shmittah. However, in defense, we can reference the following cases: selling chametz on Pesach, and selling a first-born animal prior to birth. In both cases, we are selling something to a non-Jew to avoid monetary loss; in the case of chametz, we would otherwise need to destroy it, and in the case of the first-born animal, it would otherwise become sanctified and prohibited from benefit. And nonetheless, the sale is considered valid, and we do not look at it as if his intention was clearly insincere, and simply a farce. Perhaps our situation is different, though. There is room for comparison with the cases of chametz and the first-born animal, but we still don’t have a precedent in the Talmud for selling land like this, and in Torah Law we are generally wary of using existing concepts in novel ways, simply because there is doubt whether this is truly the intention of the Torah or not. Also, perhaps selling land in Eretz Yisrael to avoid monetary loss is different than chametz or the first-born animal. In those cases, I might actually be satisfied if the sale continued indefinately and I never got my items back; however, in the case of land, there is much more attachment, and perhaps I would have never sold it in the first place if I had known that it would not be returned to me. But if we don’t have a Talmudic precedent, we at least can cite a responsum written in the 17th century by the Rabbi of Chevron, which allowed a Jew to sell his vineyard for two years to a non-Jew to avoid Shmittah obligations. This Rabbi was a well respected scholar, and if he considered this kind of sale acceptable, so can we. C.

Shmittah is contingent on the land; it doesn’t matter whether the land is owned by a Jew or non‐Jew: We have been assuming that selling the land to a non-Jew would allow work to continue, and there would be no monetary loss. However, it is understood from classical sources that the laws of shmittah are contingent on the land itself, regardless of ownership. (In Torah Law, there are two kinds of commandants: some are contingent on the person, some are contingent on an object (in our case, land). If the commandment is contigent on the person, they must perform it regardless of their situation or context. If the commandment is contingent on an object, the commandment must be acted out with regards to the object, regardless of who performs it, or the context of its’ performance.) Since this is the case, how does selling the land preclude the performance of shmittah? There is a concept in the Talmud called “yesh kinyan l’nochri b’eretz yisrael”—the purchase of land in Eretz Yisrael by a nonJew is legitimate (when it is actually permitted to make such a transaction is a different story, but our assumption here is that our situation is pressing enough to allow such a transaction to take place, albeit after the fact). The significance of this is that the land purchased by the non-Jew actually attains the status of land outside of Eretz Yisrael, and even if shmittah applies to the land itself, shmittah only applies to land in Eretz Yisrael. If there is room to rule in accordance with this principle, then we can avoid our difficulty. But according to the Chazon Ish (a recent halachic authority and leader of Israeli Jewry, and a prominent figure in the discussions of Jewish agricultural law in modern Israel), we cannot rule in accordance with the principle, “yesh kinyan l’nochri b’eretz yisrael”; it is understood from the Rambam that although this was a valid opinion of the Talmud, we have subsequently ruled otherwise. Nonetheless, proponents of heter mechirah explain that while the ruling of the Rambam does apply on the Biblical level, there is a leniency to say “yesh kinyan l’nochri b’eretz yisrael” on the Rabbinical level; it is sometimes understood that when comparable laws exist on both the Biblical and Rabbinic levels, and multiple opinions exist regarding those laws in the Talmud, even if we take a more stringent position on the Biblical level, we are able to take a lenient position on the Rabbinical level. And as noted by the Netziv above, the laws of shmittah are only considered to be Rabbinic in our current situation of continued ‘exile’.

D. The Ridbaz’s argument: “This stated purpose of the heter is to protect the fledgling agricultural settlements in the land of Israel, so that they may grow and prosper. But if the legal sale is indeed effective, then the land would lose its’ sanctity and no longer be obligated in its’ special agricultural mitzvoth---tithes, the sabbatical year, and so on. And if the land is not holy, there is no longer a mitzvah to settle the land. Thus the heter in effect undermines the very goal it was designed to support. Think about it: If the Rav of Yaffo writes on a piece of paper a bill of sale toa barefoot arab that all the land in eretz Yisrael that is owned by Jews is owned by the Arab, does this mean that the Arab actually owns the land and thereby removes the sanctity from the land? The bill of is sale is worthless except for use as a bottle cap! The whole purpose of our return to Eretz Yisrael is to fulfill its special miztvot – we may as well be living in Warsaw or New York!” The Ridbaz takes a different approach. Even if the heter mechirah does function to preclude the laws of shmittah from taking effect, we should avoid doing so for a different reason: if the sale is legal, then the land is no longer considered “Eretz Yisrael”, and the land loses its’ kedushah (if only temporarily). If the land loses its’ kedushah, then none of the mitzvot ha’tlyot ba’aretz

(“the laws that are dependant on the land”, and apply only to land in Eretz Yisrael) are necessary. If we annul the sanctity of the land, then there is no longer a mitzvah to live in Eretz Yisrael. We don’t give up chances to perform mitzvoth so easily! However, a response by Rav Kook explains otherwise: “The premise that the kedushah of the land is directly related to the mitzvoth ha’tluyot ba’aretz is faulty. The kedushah of Eretz Yisrael is independent of these mitzvot. We were assuming that when we lose the obligation to perform shmittah and the other laws relevant to the land of Eretz Yisrael, this is a sign that the land has lost its’ kedushah. And the mitzvah to live in Eretz Yisrael is only applicable if the land has kedushah. But this is not necessarily the case. It is possible to assume that the land does retain its’ kedushah, even when the the “mitzvot ha’tlyot ba’aretz” are not currently applicable. We can compare our situation to the case of Torah study, in which we study laws that are not necessarily relevant, but we say that the kedushah of the Torah study is equally present. We don’t say that the laws not being relevant to us is a sign that those mitzvoth have lost their kedushah, and it is not worthwhile to study them. So we can assume that there is still kedushah on the land that we are selling with a heter mechirah, and we are still fulfilling a mitzvah to live in the land.” “It is not only possible to be lenient in our days, it is proper to do so, I order to encourage settlement of the Land. Furthermore, the heter does not completely cancel all aspects of the sabbatical year; it only permits those types of agricultural labor that are Rabinnically prohibited. Thus the Shemittah year is not completely uprooted. This heter is similar to the permission---and obligation--to desecrate the Sabbath in life-threatening situations. As the Sages wrote: “The Torah teaches that we should desecrate a single Sabbath for one whose life is in danger, so that he will be able to keep many future Sabbaths” (Yoma 85b).

Consequences of Shmittah Desecration By Hannah Zweig Mishna, Pirkei Avot 5:7 “Exile comes upon the world on account of the failure to observe the Shmittah”.

‫ ועל שפיכות‬,‫ ועל גילוי עריות‬,‫גלות באה לעולם על עבודה זרה‬ ‫ ועל שמיטת הארץ‬,‫דמים‬

The world operates “middah c’neged middah”, or “measure for measure”. We receive that which we put out into the world. And the retribution is often enough similar to that which was put forth. A teaching of Hillel the Elder describes such a case: “He then saw a skull floating on the water. He said to it: 'Because you drowned you were drowned, and in the end those who drowned you will be drowned.'" (Pirkei Avot 2:7) 1.

Why do you think that exile the appropriate punishment for a lack of Shmittah observance? What is the connection?

Vayikra 18:27-28 25 And the land was defiled, therefore I did visit the iniquity thereof upon it, and the land vomited out her inhabitants. 26 Ye therefore shall keep My statutes and Mine ordinances, and shall not do any of these abominations; neither the home-born, nor the stranger that sojourneth among you-- 27 for all these abominations have the men of the land done, that were before you, and the land is defiled—28 that the land vomit not you out also, when ye defile it, as it vomited out the nation that was before you. 2.

Why does the Torah use the language of “vomiting” to describe exile? What do you think this says about what happens to the Land when Shmittah observance is neglected?

Vayikra 26:32-25 32 And I will bring the land into desolation; and your enemies that dwell therein shall be astonished at it. 33 And you will I scatter among the nations, and I will draw out the sword after you; and your land shall be desolation, and your cities shall be a waste. 34 Then shall the land be paid her Shabbats, as long as it lieth desolate, and ye are in your enemies' land; even then shall the land rest, and repay her Shabbats. 35 As long as it lieth desolate it shall have rest; even the rest which it had not in your Shabbats, when ye dwelt upon it. 3. 4. 5.

,‫ וָ ֶאפְקֹד עֲוֹנָהּ ָעלֶי ָה; וַ ָתּקִא הָאָרֶץ‬,‫כה וַ ִתּ ְטמָא הָאָרֶץ‬ -‫חֻקֹּתַי וְאֶת‬-‫ אֶת‬,‫וּשׁ ַמ ְרתֶּם אַתֶּם‬ ְ ‫ כו‬.‫יֹשׁבֶי ָה‬ ְ -‫אֶת‬ ,‫ ָה ֶאזְרָח‬:‫ מִכֹּל הַתּוֹעֵבֹת ָה ֵאלֶּה‬,‫ וְלֹא ַתעֲשׂוּ‬,‫ִשׁ ָפּטַי‬ ְ‫מ‬ ‫ עָשׂוּ‬,‫הַתּוֹעֵבֹת ָהאֵל‬-‫כָּל‬-‫ כז כִּי אֶת‬.‫וְ ַהגֵּר ַהגָּר בְּתוֹ ְככֶם‬ -‫ כח וְלֹא‬.‫ הָאָרֶץ‬,‫ֲשׁר ִל ְפנֵיכֶם; וַ ִתּ ְטמָא‬ ֶ ‫הָאָרֶץ א‬-‫ְשׁי‬ ֵ ‫אַנ‬ ֶ ‫ ַכּא‬,‫ ְבּ ַט ַמּ ֲאכֶם אֹתָהּ‬,‫ָתקִיא הָאָרֶץ ֶא ְתכֶם‬ -‫ֲשׁר קָאָה אֶת‬ ,‫הַגּוֹי‬.‫ֲשׁר ִל ְפנֵיכֶם‬ ֶ‫א‬

,‫ְשׁמְמוּ ָעלֶי ָה אֹיְבֵיכֶם‬ ָ ‫הָאָרֶץ; ו‬-‫ אֶת‬,‫ֲשׁמֹּתִי ֲאנִי‬ ִ ‫לב וַה‬ ‫ וַ ֲהרִיקֹתִי‬,‫ לג וְ ֶא ְתכֶם ֱאזָרֶה בַגּוֹיִם‬.‫ַיֹּשׁבִים בָּהּ‬ ְ ‫ה‬ ‫ וְ ָערֵיכֶם יִהְיוּ‬,‫אַ ֲחרֵיכֶם ָחרֶב; וְ ָהיְתָה אַ ְר ְצכֶם ְשׁ ָממָה‬ ‫ כֹּל יְמֵי‬,‫ ַשׁבְּתֹתֶי ָה‬-‫ לד אָז ִתּ ְרצֶה הָאָרֶץ אֶת‬.‫ָח ְרבָּה‬ ‫ וְ ִה ְרצָת‬,‫ִשׁבַּת הָאָרֶץ‬ ְ ‫ ְבּ ֶארֶץ אֹיְבֵיכֶם; אָז תּ‬,‫ וְאַתֶּם‬,‫ָשּׁמָּה‬ ַ‫ה‬ ‫ֲשׁר‬ ֶ ‫ אֵת א‬,‫ִשׁבֹּת‬ ְ ‫ תּ‬,‫ָשּׁמָּה‬ ַ ‫יְמֵי ה‬-‫ לה כָּל‬.‫ ַשׁ ְבּתֹתֶי ָה‬-‫אֶת‬ ‫ ָשׁ ְבתָה‬-‫לֹא‬.‫ְשׁ ְב ְתּכֶם ָעלֶי ָה‬ ִ ‫ בּ‬,‫ְשׁבְּתֹתֵיכֶם‬ ַ‫בּ‬

Exile is considered a punishment Shmittah desecration. Might exile also benefit the land? Physically and/or spiritually, does land need to “rest”? Why or why not? Does the Land of Israel need to rest more than other places in the world? Why or why not? Would other places also benefit from a ‘Shmittah’?

Commentary, Soncino edition of the Talmud, Shabbat 33a “…as punishments for incest, idolatry, and non-observance of the years of release and jubilee, exile comes to the world, they [the Jews] are exiled, and others come and dwell in their place, for it is said, “for all these abominations have the men of the land done etc.”; and it is written, “and the land is defiled therefore do I visit the iniquity thereof upon it”; and it is written, “that the land vomit not you out also, when ye defile it.” Chronicles 36: 20-21 20 And those that had escaped from the sword he exiled to Babylon; and they were to him there as sons and slaves, until the reign of the kingdom of Persia; 21 to fulfill the word of the LORD in the mouth of Jeremiah--until the land had been paid her Shabbats: for as long as she lay desolate she kept rested, for the duration of seventy years.

‫לוֹ וּ ְל ָבנָיו‬-‫ ָבּבֶל; וַיִּהְיוּ‬-‫ אֶל‬,‫ ַה ֶחרֶב‬-‫ַשּׁ ֵארִית מִן‬ ְ ‫כ וַיֶּגֶל ה‬ ‫יְהוָה‬-‫ כא ְלמַלֹּאות ְדּבַר‬.‫מְלֹ ְך ַמלְכוּת ָפּרָס‬-‫ עַד‬,‫ַל ֲע ָבדִים‬ ‫יְמֵי‬-‫ כָּל‬:‫ ַשׁבְּתוֹתֶי ָה‬-‫ ָר ְצתָה הָאָרֶץ אֶת‬-‫ עַד‬,‫ְבּפִי יִ ְר ְמיָהוּ‬ ‫ ְלמַלֹּאות ִשׁ ְבעִים ָשׁנָה‬,‫ָשּׁמָּה ָשׁ ָבתָה‬ ַ ‫ה‬. 69

In these verses, it is explained that the seventy years of the Babylonian exile were in proportion to a debt owed to the Land, years that she had not properly rested. This means that there were 70 Shmittah years, which is a period 490 years (Shmittah is only every 7th year), that the laws of Shmittah had been desecrated in some way, enough to require exile. Moshe Alshich (1508-1593) “”When you come into the land” implies no conquest but the acquisition of a legacy. This may foster the illusion that the Land belongs to Israel permanently and unconditionally, to be inherited by their children to be tilled and cultivated, and to reap the fruits of their sweat and toil. To counter any such notion, God says, the Land which I give to you, i.e. it is not a Land given as an irreversible inheritance, but a pledge renewed on condition that you merit it. However, if you turn away from Me, I shall take it away from you and give it to others.” Rabbi Yaakov Beruchin (1787-1845). Teshuvat Mishkenot Yaakov (Concering why Shmittah is only a Rabbinic obligation today---because there are no expert Judges and not enough Jews in Israel) “Because of our many sins, the land is destroyed and foreigners rule over it, few people live there, there is no plowing or planting [performed by Jews]; how can we say that there is any observance of Shmittah.” Mark Twain. The Innocents Abroad (1869) “…[a] desolate country whose soil is rich enough, but is given over wholly to weeds---a silent mournful expanse…A desolation is here that not even imagination can grace with the pomp of life and action…We never saw a human being on the whole route…There was hardly a tree or a shrub anywhere. Even the olive and the cactus, those fast friends of the worthless soil, had almost deserted the country.”

Orlah‐ ‘foreskin of trees”, not harvesting from fruit trees for the first three years Leviticus 19:23:

‫לֹא‬--‫ יִ ְה ֶיה ָל ֶכם ֲע ֵר ִלים‬,‫ ִפּ ְריוֹ; ָשׁלֹשׁ ָשׁנִ ים‬-‫ ֶאת‬,‫ ַו ֲע ַר ְל ֶתּם ָע ְר ָלתוֹ‬--‫ ֵעץ ַמ ֲא ָכל‬-‫ וּנְ ַט ְע ֶתּם ָכּל‬,‫ ָהאָ ֶרץ‬-‫ ָתבֹאוּ ֶאל‬-‫כג וְ ִכי‬ .‫ֵיאָ ֵכל‬ 23 When you enter the land and plant any tree for food, you shall regard its fruit as forbidden. Three years it shall be forbidden for you, not to be eaten. 24 And in the fourth year all the fruit shall be holy, for giving praise unto the Lord. Question: How is Orlah enacted through this verse? What are the practical steps? Rashi Commentary You shall regard its fruit as forbidden—More literally, “you shall leave the foreskin of that fruit uncircumcised,” stopped up and blocked. You are blocked from benefiting from it in any way…When do the three years begin? When it is planted. Nachmanides Commentary You shall regard its fruit as forbidden—One who is “uncircumcised in spirit/heart” would be someone who is close minded…Jeremiah too refers to one whose ears are “blocked” with the metaphor “uncircumcised,” blocked off so that no sound can enter there. Moses was famously “a man of uncircumcised lips,” that is, impeded speech, for speech impediments are caused by a blockage of the muscles of the tongue and sometimes lips. Speech, by contrast is likened to opening… This same metaphor of “opening” is used for the development of fruit. That is why the fruit of a new tree is described as “blocked, unopened” for use during its first three years. It shall be “uncircumcised,” as if the fruit remained closed up on the tree, without budding or blossoming…. The truth of the matter is further that when a tree is first planted, its fruit retains too much moisture. This is both bad to the taste and bad for the health. Ibn Ezra Commentary Three years it shall be forbidden for you, not to be eaten—It is well known that the fruit produced before a tree is three years old is worthless.

Questions 1. What does this text say about the intention of planting trees? 2. Are there any fruit trees that would make good fences? Why or why not? 3. Does this give us a loop hole or way to get around Orlah?

Questions 1. What makes a tree liable to Orlah? 2. How do the Rabbis claim to deal with Orlah and natural disasters? 3. What role does the rock play in this mishnah?

Questions 1. What is the Rabbi’s concern in this mishnah? 2. How does the following verse connect to the mishnah? “Because it is written: ‘Shall count as forbidden..forbidden, it shall not be eaten’, this includes all.”

Questions 1. What does being outside of Israel have to do with this mishnah? 2. What is permitted and what is forbidden in this mishnah?

Orlah: General Study Text By Brad Cohen and Charlie Fenyvesi Mishnah Orlah 1:1 If one plants [a fruit-tree] to serve as fencing1 or to provide beams, it is exempt from [the law of] ‘orlah. r. Jose says: even if he intended only the inward [-facing part of the tree] for food, and the outward [-facing part] for fencing, the inward [-facing part] is subject [to ‘orlah], and the outward [-facing part] is exempt. 1. 2.

What does this text say about the intention of planting trees? Are there any fruit trees that would make good fences? Why or Why not? Does this mention give us a loop hole or way to get around being liable to Orlah?

Mishnah Orlah 1:2 If at the time when our forefathers came into the land they found [a tree already] planted it was exempt, if they planted [a tree], whilst they had not yet conquered [the land], it was subject. If one planted a tree] for [the use of] the many, it is subject. But r. Judah declares it exempt. if one has planted [a tree] in the public domain, or if a non-israelite has planted, or if a robber has planted on a boat, or [it is a tree] that has grown of itself, it is subject to orlah. 3. 4. 5.

;‫פטור‬--‫ ומצאו נטוע‬,‫עת שבאו אבותינו לארץ‬ ‫ חייב‬,‫אף על פי שלא כבשו‬--‫נטעו‬. ,‫הנוטע לרבים‬ ,‫ הנוטע ברשות הרבים‬.‫חייב; רבי יהודה פוטר‬ ‫והנוכרי שנטע‬, ,‫ והנוטע בספינה‬,‫והגזלן שנטע‬ ‫חייב בעורלה‬--‫והעולה מאליו‬

What does this Mishnah say about our connection to the Land (Israel)? Does the Mishnah conclude that the Land is not necessary in Orlah? Are non-Jews obligated to follow Orlah?

Mishnah Orlah 1:3 If a tree was uprooted and the hard soil together with it, or if a stream swept it away and the hard soil together with it, [then] if it could have lived it is exempt, but if [it could] not, it is subject. if the hard soil has been detached from its side, or if a ploughshare shook it, or if someone shook it, and one reset it with earth, [then] if it could have lived, it is exempt, but if not it is subject.

6. 7. 8.

‫ רבי יוסי‬.‫ פטור מן העורלה‬,‫הנוטע לסייג ולקורות‬ --‫ אפילו אמר הפנימי למאכל והחיצון לסייג‬,‫אומר‬ ‫ והחיצון פטור‬,‫הפנימי חייב‬

-‫ שטפו נהר והסלע עימו‬,‫אילן שנעקר והסלע עימו‬ ‫ נעקר‬.‫ חייב‬,‫ פטור; ואם לאו‬,‫אם יכול לחיות‬‫ או שזיעזעו‬,‫ או זיעזעתו המחרשה‬,‫הסלע מצידו‬ ,‫ פטור; ואם לאו‬,‫אם יכול לחיות‬--‫ועשאו בעפר‬ ‫חייב‬

What makes a tree liable to Orlah? How do the Rabbis claim to deal with Orlah and natural disasters? What role does the rock play in this mishnah?

Mishnah Orlah 1:8 Grapes less than a third grown, and grape-stones, and grapehusks, and the tamad made of these, the skin of a pomegranate and its sproutings, the shells of nuts, and fruit-stones,are prohibited in respect of ‘orlah, asherah and a nazirite,but permitted in respect of reba'i. underripe fruit is prohibited [in respect of] all of them.

‫ קליפי‬,‫הענקוקלות והחרצנין והזוגין והתמד שלהן‬ ‫אסורין‬--‫ קליפי אגוזין והגלעינין‬,‫רימון והנץ שלו‬ .‫ ומותרין ברבעי‬,‫בעורלה ובאשרה ובנזיר‬ ‫ כולן אסורות‬,‫והנובלות‬

9. What is included in the Orlah restriction? 10. What constitutes a defective grape? Mishnah Orlah 3:1 If one dyed a garment with shells of orlah, it [the garment] shall be burnt; if it became mixed up with other [garments], all of them shall be burnt. [this is] the opinion of r. Meir, but the sages say: it becomes neutralized in two-hundred-and-one.

‫ נתערב‬.‫ יידלק‬,‫בגד שצבעו בקליפי עורלה‬ ‫ דברי רבי מאיר; וחכמים‬,‫ כולם יידלקו‬,‫באחרים‬ 73

‫ יעלה באחד ומאתיים‬,‫אומרים‬ 11. What is the Rabbi’s concern in this mishnah? 12. How does the following verse connect to the mishnah? “Because it is written: ‘Shall count as forbidden..forbidden, it shall not be eaten’, this includes all.” Mishnah Orlah 3:9 [whatever is under doubt] as to [whether it is] ‘orlah is, in the land of israel, prohibited, and in syria — permitted; [and] outside the land one may go down and purchase [from a non-israelite], provided only that one has not seen him gathering it. if [there is] a vineyard planted with greens, and greens are sold outside thereof, these are, in the land of israel, prohibited, and in syria — permitted; outside the land one may [purchase them from a nonisraelite whom one has seen] go down and gather [‘mixed-seeds’ of the vineyard], provided only that one does not gather [them] with [one's own] hand. ‘new [produce]’ is prohibited by the torah in all places; and ‘orlah is a halachah; and ‘mixed-seeds’ is one of the enactments of the scribes .

‫ ובסוריה‬,‫בארץ ישראל אסור‬--‫ספק העורלה‬ ‫ ובלבד שלא‬,‫מותר; ובחוצה לארץ יורד ולוקח‬ ‫ וירק נמכר‬,‫ כרם שהוא נטוע ירק‬.‫יראנו לוקט‬ ;‫ ובסוריה מותר‬,‫בארץ ישראל אסור‬--‫חוצה לו‬ .‫ ובלבד שלא ילקוט ביד‬,‫ובחוצה לארץ יורד ולוקט‬ ,‫ והעורלה‬.‫ אסור מן התורה בכל מקום‬,‫החדש‬ ‫ מדברי סופרים‬,‫ והכלאיים‬.‫הלכה‬

13. What does being outside of Israel have to do with this mishnah? 14. What is permitted and what is forbidden in this mishnah? Vayikra 19:23 And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten.

--‫עֵץ ַמ ֲאכָל‬-‫ וּנְ ַט ְעתֶּם כָּל‬,‫הָאָרֶץ‬-‫תָבֹאוּ אֶל‬-‫וְכִי‬ ‫ יִ ְהיֶה ָלכֶם‬,‫ ִפּרְיוֹ; ָשׁלֹשׁ ָשׁנִים‬-‫ אֶת‬,‫וַ ֲע ַר ְלתֶּם ָע ְרלָתוֹ‬ .‫לֹא יֵאָכֵל‬--‫ֲע ֵרלִים‬

15. How is Orlah enacted through this verse? What are the practical steps? 16. Another translation of the word (Ayin Resh Lamed) is “foreskin” or “uncircumcised” instead of forbidden. Does inserting the new translation change the meaning of the verse?

Moses Maimonides. Mishneh Torah, Hilchot Orlah 10:5 When a person plans trees in the public domain or on a ship, when trees grow on their own in a private domain, when a gentile plants a tree whether for himself or for a Jew, or when a thief plants a tree, the laws of orlah and neta reva’i apply.

‫ וְהָעוֹלֶה‬,‫ וְ ַהנּוֹ ֵט ַע ִבּ ְספִינָה‬,‫הַנּוֹ ֵט ַע ִבּרְשׁוּת ָה ַרבִּים‬ ‫ִשׂ ָראֵל‬ ְ ‫ וְ ַהנָּ ְכרִי ֶשׁנָּטַע בֵּין ְלי‬,‫ֵמ ֵאלָיו ִבּרְשׁוּת ַהיָּחִיד‬ ‫ ַחיָּבִין ֶבּ ָע ְרלָה וּ ָב ְר ָבעִי‬--‫ וְ ַהגַּזְלָן ֶשׁנָּטַע‬,‫בֵּין ְל ַעצְמוֹ‬

17. What is the difference between what is expected in the Diaspora and Eretz Yisrael? 18. Should a tree that is planted for everyone be liable for Orlah? Moses Maimonides. Mishneh Torah, Hilchot Orlah 10:7 When a person plants a tree for the sake of a mitzvah, e.g. , he plants an etrog tree [to fulfill] the mitzvah of lulav [and etrog] or an olive tree [to produce oil] for the Menorah, the prohibition of orlah applies. If he consecrated [a tree] and then planted it, it is exempt. If he planted it and then consecrated it, the prohibition of orlah applies.

‫ אוֹ זַיִת‬,‫כְּגוֹן ֶשׁנָּטַע ֶאתְרוֹג לַלּוֹלָב‬--‫הַנּוֹ ֵט ַע ְל ִמ ְצוָה‬ ,‫ ִה ְקדִּישׁ וְאַחַר ָכּ ְך נָטַע‬.‫ ַחיָּב ֶבּ ָע ְרלָה‬--‫ַלמְּנוֹרָה‬ ‫ ַחיָּב‬,‫פָּטוּר מִן ֶה ָע ְר ָלה; נָטַע וְאַחַר ָכּ ְך ִה ְקדִּישׁ‬ ‫ֶבּ ָע ְרלָה‬

19. How does order of consecration and planting have to do with Orlah? 20. What value does consecrated property have in this text? Shemot 23:19

The choicest first-fruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in its mother's milk.

‫ ְל ָך‬--‫יָבִיאוּ לַיהוָה‬-‫ֲשׁר‬ ֶ ‫ א‬,‫ֲשׁר בְּאַ ְרצָם‬ ֶ ‫א‬-‫בִּכּוּרֵי כָּל‬ ‫ יֹא ְכלֶנּוּ‬,‫טָהוֹר ְבּבֵי ְת ָך‬-‫ כָּל‬:‫יִ ְהיֶה‬

Bamidbar 18:13 And they shall keep thy charge, and the charge of all the Tent; only they shall not come nigh unto the holy furniture and unto the altar, that they die not, neither they, nor ye.

:‫ ְל ָך יִ ְהיֶה‬--‫יָבִיאוּ לַיהוָה‬-‫ֲשׁר‬ ֶ ‫ א‬,‫ֲשׁר בְּאַ ְרצָם‬ ֶ ‫א‬-‫בִּכּוּרֵי כָּל‬ ‫ יֹא ְכלֶנּוּ‬,‫טָהוֹר ְבּבֵי ְת ָך‬-‫כָּל‬

Devarim 26:1-11 And it shall be, when thou art come in unto the land which the LORD thy God giveth thee for an inheritance, and dost possess it, and dwell therein; that thou shalt take of the first of all the fruit of the ground, which thou shalt bring in from thy land that the LORD thy God giveth thee; and thou shalt put it in a basket and shalt go unto the place which the LORD thy God shall choose to cause His name to dwell there. And thou shalt come unto the priest that shall be in those days, and say unto him: 'I profess this day unto the LORD thy God, that I am come unto the land which the LORD swore unto our fathers to give us.' And the priest shall take the basket out of thy hand, and set it down before the altar of the LORD thy God. And thou shalt speak and say before the LORD thy God: 'A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous. And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage. And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression. And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders. And He hath brought us into this place, and hath given us this land, a land flowing with milk and honey. And now, behold, I have brought the first of the fruit of the land, which Thou, O LORD, hast given me.' And thou shalt set it down before the LORD thy God, and worship before the LORD thy God. And thou shalt rejoice in all the good which the LORD thy God hath given unto thee, and unto thy house, thou, and the Levite, and the stranger that is in the midst of thee.

,‫ֲשׁר יְהוָה אֱלֹהֶי ָך‬ ֶ ‫ א‬,‫הָאָרֶץ‬-‫תָבוֹא אֶל‬-‫ כִּי‬,‫א וְ ָהיָה‬ ‫ ב וְָל ַק ְח ָתּ‬.‫ָשׁ ְב ָתּ בָּהּ‬ ַ ‫ וְי‬,‫ִשׁתָּהּ‬ ְ ‫נֹתֵן ְל ָך נַ ֲחלָה; וִיר‬ ֶ ‫ א‬,‫ ְפּרִי ָה ֲא ָדמָה‬-‫ֵאשׁית כָּל‬ ‫ֲשׁר‬ ֶ ‫ֲשׁר ָתּבִיא מֵאַ ְר ְצ ָך א‬ ִ ‫ֵמר‬ -‫ אֶל‬,‫ְשׂ ְמ ָתּ ַב ֶטּנֶא; וְ ָה ַל ְכ ָתּ‬ ַ ‫ו‬--‫יְהוָה אֱלֹהֶי ָך נֹתֵן ָל ְך‬ .‫ְשׁכֵּן ְשׁמוֹ ָשׁם‬ ַ ‫ ל‬,‫ֲשׁר יְִבחַר יְהוָה אֱלֹהֶי ָך‬ ֶ ‫ א‬,‫ַהמָּקוֹם‬ ;‫ ַבּיָּמִים ָההֵם‬,‫ֲשׁר יִ ְהיֶה‬ ֶ ‫ א‬,‫הַכֹּהֵן‬-‫ אֶל‬,‫ג וּבָא ָת‬ ‫בָאתִי‬-‫ כִּי‬,‫ ִהגַּ ְדתִּי הַיּוֹם לַיהוָה אֱלֹהֶי ָך‬,‫וְאָ ַמ ְר ָתּ ֵאלָיו‬ .‫ִשׁבַּע יְהוָה ַלאֲבֹתֵינוּ ָלתֶת לָנוּ‬ ְ ‫ֲשׁר נ‬ ֶ ‫ א‬,‫הָאָרֶץ‬-‫אֶל‬ ‫ ִמזְבַּח‬,‫ ִל ְפנֵי‬--‫ ִמיֶָּד ָך; וְ ִהנִּיחוֹ‬,‫ד וְָלקַח הַכֹּהֵן ַה ֶטּנֶא‬ ,‫ ה וְ ָענִי ָת וְאָ ַמ ְר ָתּ ִל ְפנֵי יְהוָה אֱלֹהֶי ָך‬.‫יְהוָה אֱלֹהֶי ָך‬ ‫ וַיָּגָר ָשׁם ִבּ ְמתֵי‬,‫ וַיֵּרֶד ִמ ְצ ַריְמָה‬,‫ֲא ַרמִּי אֹבֵד אָבִי‬ ‫ ו וַיָּרֵעוּ‬.‫ לְגוֹי גָּדוֹל עָצוּם וָרָב‬,‫ ָשׁם‬-‫ְמעָט; וַיְהִי‬ .‫ָשׁה‬ ָ ‫ עֲבֹדָה ק‬,‫ וַיְעַנּוּנוּ; וַיִּתְּנוּ ָעלֵינוּ‬,‫אֹתָנוּ ַה ִמּ ְצרִים‬ ‫ִשׁמַע יְהוָה‬ ְ ‫יְהוָה אֱלֹהֵי אֲבֹתֵינוּ; וַיּ‬-‫ אֶל‬,‫ז וַנִּ ְצעַק‬ .‫ ַל ֲחצֵנוּ‬-‫ ֲע ָמלֵנוּ וְאֶת‬-‫ ָענְיֵנוּ וְאֶת‬-‫ וַיַּרְא אֶת‬,‫קֹלֵנוּ‬-‫אֶת‬ ‫ ְבּיָד ֲחזָקָה וּ ִבזְרֹ ַע‬,‫ ִמ ִמּ ְצ ַריִם‬,‫ח וַיּוֹ ִצאֵנוּ יְהוָה‬ ‫ ט‬.‫ וּבְמֹ ְפתִים‬,‫וּבְאֹתוֹת‬--‫ וּבְמֹרָא גָּדֹל‬,‫נְטוּיָה‬ ‫הָאָרֶץ‬-‫לָנוּ אֶת‬-‫ ַהמָּקוֹם ַהזֶּה; וַיִּתֶּן‬-‫ אֶל‬,‫וַיְ ִבאֵנוּ‬ ‫ ִהנֵּה ֵהבֵאתִי‬,‫ י וְ ַעתָּה‬.‫ ֶארֶץ זָבַת ָחלָב וּ ְדבָשׁ‬,‫הַזֹּאת‬ ;‫ יְהוָה‬,‫נָ ַתתָּה לִּי‬-‫ֲשׁר‬ ֶ ‫ א‬,‫ֵאשׁית ְפּרִי ָה ֲא ָדמָה‬ ִ ‫ר‬-‫אֶת‬ ‫ ִל ְפנֵי יְהוָה‬,‫ִשׁ ַתּ ֲחוִי ָת‬ ְ ‫ וְה‬,‫ ִל ְפנֵי יְהוָה אֱלֹהֶי ָך‬,‫וְ ִהנַּחְתּוֹ‬ ‫ ְל ָך‬-‫ֲשׁר נָתַן‬ ֶ ‫ א‬,‫הַטּוֹב‬-‫ְשׂ ַמ ְח ָתּ ְבכָל‬ ָ ‫ יא ו‬.‫ֱאלֹהֶי ָך‬ ‫ֲשׁר‬ ֶ ‫ א‬,‫ וְ ַהגֵּר‬,‫ וְ ַה ֵלּוִי‬,‫ אַתָּה‬:‫וּ ְלבֵי ֶת ָך‬--‫יְהוָה אֱלֹהֶי ָך‬ ‫ ְבּ ִק ְר ֶבּ ָך‬.

21. In Exodus 23:19, why might these two mitzvot be juxtaposed in the same sentence? What connections exist between the commandment to bring first fruits as an offering and the admonition not to cook a kid in its mother’s milk? 22. What are the differences between the three sources, in content or emphasis? What are the common elements? 23. What implications might there be for the various differences and similarities? 24. Why does the recitation in Deuteronomy 26 correspond to the Bikkurim ceremony? What connections might exist between the two? 25. What is the value, more generally, of accompanying an action with a proclamation or verbal component of some kind?

Major Commentators on Orlah Dave and Emily Kieval Orlah---‘foreskin of trees’; a reference to not harvesting fruit trees for the first three years. Vayikra 19:23 23 And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten. 1. 2.

‫וַ ֲע ַר ְלתֶּם‬--‫עֵץ ַמ ֲאכָל‬-‫ וּנְ ַט ְעתֶּם ָכּל‬,‫הָאָרֶץ‬-‫תָבֹאוּ אֶל‬-‫וְכִי‬ ‫ יִ ְהיֶה‬,‫ ִפּרְיוֹ; ָשׁלֹשׁ ָשׁנִים‬-‫ אֶת‬,‫ ָע ְרלָתוֹ‬. ‫לֹא‬--‫ָלכֶם ֲע ֵרלִים‬ ‫יֵאָכֵל‬

How is Orlah enacted through this verse? What are the practical steps?

Rashi. Commentary on the Torah, ibid. You shall regard its’ fruit as forbidden---More literally, “you shall leave the foreskin of that fruit uncircumcised”, stopped up and blocked. You are blocked from benefiting from it in any way.

‫ יהא אטום‬,‫ ואטמתם אטימתו‬:‫וערלתם ערלתו‬ .‫ונסתם מליהנות ממנו‬

“Three years shall it be as forbidden unto you---When do the three years begin? When it is planted…

,‫ מאימתי מונה לו‬:‫שלש שנים יהיה לכם ערלים‬ .‫משעת נטיעתו‬

Moses Nachmanides. Commentary on the Torah, ibid. “You shall regard its’ fruit as forbidden---One who is “uncircumcised in spirit/heart” would be someone who is close minded…Jerimiah too refers to one whose ears are “blocked” with the metaphor “uncircumcised”, blocked off so that no sound can enter there. Moses was famously “a man of uncircumcised lips”, that is, impeded speech, for speech impediments are caused by a blockage of the muscles of the tongue and sometimes lips. Speech, by contrast, is likened to opening… This same metaphor of “opening” is used for the development of fruit. That is why the fruit of a new tree is described as “blocked, unopened” for use during its’ first three years. It shall be uncircumcised”, as if the fruit remained closed up on the tree, witho budding or blossoming… The truth of the matter is further that when a tree is first planted, its’ fruit retains too much moisture. This is both bad to the taste and bad for the health.” Ibn Ezra. Commentary on the Torah, ibid. “Three years it shall be forbidden to you, not to be eaten---It is well known that the fruit produced before a tree is three years old is worthless.” Mishnah, Orlah 1:1 “If one plants for a fence or for beams, it is emept from orlah. R. Yose says, “Even if he said: “The inner side for food and the outer side as a fence”, the inner side is liable and the outer side is exempt.” 3. 4. 5.

What does this text say about the intention of planting trees? Are there any fruit trees that would make good fences? Why or why not? Does this give us a loop hole or way to get around Orlah?

Mishnah, Orlah 1:3 “If a tree was uprooted together with the rock, or if a river swept it away together with the rock---if it could live, it is exempt. If not, it is liable. If the rock was torn away from its’ side, or the plow shook it, or he shook it and made it like earth---if it could live, it is exempt; if not, it is liable.” 6. 7.

,‫ רבי יוסי אומר‬.‫ פטור מן העורלה‬,‫הנוטע לסייג ולקורות‬ ‫אפילו אמר הפנימי למאכל והחיצון‬. ,‫הפנימי חייב‬--‫לסייג‬ ‫והחיצון פטור‬

‫אם‬--‫ שטפו נהר והסלע עימו‬,‫אילן שנעקר והסלע עימו‬ ,‫ נעקר הסלע מצידו‬.‫ חייב‬,‫ פטור; ואם לאו‬,‫יכול לחיות‬ ‫אם יכול‬--‫ או שזיעזעו ועשאו בעפר‬,‫או זיעזעתו המחרשה‬ ;‫ פטור‬,‫לחיות‬.‫ חייב‬,‫ואם לאו‬

What makes a tree liable to Orlah? How do the Rabbis claim to deal with Orlah and natural disasters?

What role does the rock play in this mishnah?

Mishnah, Orlah 3:1 “If a garment was dyed with husks of orlah it must be burnt. If it became mixed up with others, all must be burnt; so says R. Meir, but the Sages say, it becomes void one in two hundred.”

,‫ נתערב באחרים‬.‫ יידלק‬,‫בגד שצבעו בקליפי עורלה‬ ‫ דברי רבי מאיר; וחכמים‬,‫כולם יידלקו‬. ‫ יעלה‬,‫אומרים‬ ‫באחד ומאתיים‬

9. What is the Rabbi’s concern in this mishnah? 10. How does the following verse connect to the Mishnah? “Because it is written: ‘Shall count as forbidden…forbidden, it shall not be eaten; this includes all.” Mishnah, Orlah 3:9 “Doubtful orlah --- in Eretz Yisrael it is forbidden, but in Syria it is permitted; and in foreign lands he goes down and buys, provided only that he (a farmer in the foreign land) does not see him (the Jew) gather. If vegetables are planted in a vineyard, and the vegetables are sold outside it --- in Eretz Yisrael it is forbidden, but in Syria it is permitted; and in foreign lands he goes down and gaterhs, provided only that he does not gateher by hand. Chadash is forbidden by Torah Law everywhere, orlah is by halachah, and kilayim is by Rabbinic law.”

;‫ ובסוריה מותר‬,‫בארץ ישראל אסור‬--‫ספק העורלה‬ ‫ כרם‬.‫ ובלבד שלא יראנו לוקט‬,‫ובחוצה לארץ יורד ולוקח‬ ‫בארץ ישראל‬--‫ וירק נמכר חוצה לו‬,‫שהוא נטוע ירק‬ ‫ ובלבד‬,‫ ובסוריה מותר; ובחוצה לארץ יורד ולוקט‬,‫אסור‬ .‫ אסור מן התורה בכל מקום‬,‫ החדש‬.‫שלא ילקוט ביד‬ .‫ מדברי סופרים‬,‫ והכלאיים‬.‫ הלכה‬,‫והעורלה‬

11. What does being outside of Israel have to do with this Mishnah? 12. What is permitted and what is forbidden in this mishnah?

Rabbi Samson Raphael Hirsch. Commentary on the Torah, Vayikra 19:23 “v’ki tavo’u el ha’aretz”, not only l’achar civush, but as soon as you enter the Land (Orlah 1,2), as soon as the manna ceased and Israel resumed dependence on the products of the earth for their food, the Law of orlah applied. The “v’ki tavo’u el ha’aretz”, is a definition of time, not of place. And, in fact, according to Kiddushin 37a, orlah, although it is a mitzvah dealing with the produce of the land, is nevertheless: “noheget bain ba’aretz bain chutz la’aretz”. It also applies to fruit trees planted by non-Jews and also to wild trees (Orlah 1,3).” “u’neta’item col eitz ma’a’chal”: the prohibition of orlah only applies to fruit-trees planted for the purpose of producing fruit for eating, but not, for instance “hanotei’ah l’si’ag u’lkorot” but not, for such as are planted to serve as fences or boundaries or for timber, (ibid 1). “ye shall be restricted etc.” We have already pointed out on Gen. XVII, 16 that the word ‫ ערל‬expresses the idea of “being checked, hindered in the use of something that is really given to the mastery of man”. But now ‫ ערל‬designates this idea with dual reference. It can refer to the person who is hindered in the use of something which really is subject to his dominion, so we find ‫ ערל‬heart, ‫ערל‬ ear, ‫ ערל‬lips, and also the condition of complete disablement: The ‫ערל‬. And it can also refer to the object, adjectively ‫ערל‬, or as a noun ‫ ערל‬regarding which somebody has been hindered or restricted in its normal use. So we find: “your hearts-the ‫(ערל‬Levit. XXVI, 41); “behold, ‫ ערל‬of their ears” (Jer. VI, 10); and “the flesh of his ‫ “ ערל‬in the chapter of circumcision. Here in our case, it occurs in both references, and that explains the otherwise completely anomalous construction “it shall be to ye uncircumsised”. For the fruit, and the condition of the tree, as long as it is not available for its’ normal use by its’ owner is called orlah, and the man who is hindered in its use is called ‫ ערל‬and his being hindered is expressed by the verb ‫“ ערל‬and it shall be uncircumcised”, accordingly, means: “you are to be hindered in its’ use”; and “his ‫“ ערל‬, “during a time when your use of it is being denied to you”, and this prohibition of use does not apply to the whole of the tree, but only “its’ fruit”, only to its fruit; “three years it shall be to you uncircumcised”: clearly “uncircumcised” is only an attribute of “to you”, the fruit of the tree, ---- “it shall be” can refer to the one or the other, --- the fruit or the tree is only “uncircumcised” to you, i.e. the fruit or the tree remains your property, no one else has any right to it, but you are “uncircumcised” towards it, you are hindered in your use of it, “it shall not be eaten”, its’ fruit may not be eaten. “It shall not be eaten”. In the prohibition of ‘eating’ the ‘prohibited benefit’ is always taken to be included, unless the contrary, as e.g. at Neveilah (Deuit. XIV,21) at Treifah (Ex. XXII,30), and elsewhere, is indicated by the Torah (Pesachim 21b, R. Abahu, in opposition to Chizkiah who takes ‘prohibited benefit’ to be indicated only when the form “he shall not eat” is used). Anyways, here, in our case, the ‘prohibited benefit’ lies already in the conception ‘uncircumcised’, and by the repeated calling special attention to that conception: “uncircumcised”, “and you shall be uncircumcised to its’ uncircumcision”, the prohibition of its’ use is extended, even to ‘coloring’ and ‘lighting’, to using the fruit for dying or lighting purposes. The expression “[Heb. “et piryo”] its’ fruit” designates the rfuit in its’ widest meaning, and includes ‘that which is secondary to its’ fruit’; pips and seeds, ‘garinin’, peel, ‘klipei orlah’, and shells which are necessary for the preservation of the fruit, ‘shomer l’pri’, are all included in the prohibition of use (Berachot 36b). V. 24. “kodesh hilulim”, not absolutely kodesh l’HaShem, but, like ma’aser sheni (Ch. XXXVII,30 & 31), only in so far mammon gavo’ah (Kiddushin 34b), that in its use itself must be hilulim Hashem, a “reflection back to God”, a realization of God, i.e. that its use must express the recognition that it is God, the Lawgiver of te Torah, Whose management we have to thank also for the frut of the trees, and Whose Will should accordingly be varied also in the enjoyment thereof. This innate destination of neta reva’ii, the fruit of the fourth year, to be “hilulim l’haShem” Is accomplished practically by the obligation to take it up to God’s City of the Sanctuary of the Torah (similarly to ma’aser sheni, Deut. XIV, 27 & 31), and to eat it only in the environs of that Sanctuary. Alternatively it could be redeemed, with the addition if a fifth, chomesh (actually a quarter of its value, Levit. XXVVII,31) and instead of the fruit itself, whose “sacred nature” has then been transferred to the redemption-money, the money has to be taken up to Jersualem and spent in buying food for a meal to be eaten in happiness within the purlieus of the Sanctuary of the Torah. Bringing the fruit or its redemptionmoney up to God’s city of the Sanctuary of the Torah expresses the recognition that the work of Nature and success of Man’s work is no mere mechanical result of the laws of nature and Man’s application of them, but it is to the ruling and blessing God, and Man’s free-willed submission to His Will, tha thanks for success are due, and that He has made a home for the revelation of His Will in the National Sanctuary. As the Jewish National Song sings, (Ps. CXXXIII, 3), that the most distant spur of the Lebanon range is still counted as belonging to the mountains of Zion, and the dew which moistens Mt. Hermon is still reckoned as falling on the hills of Zion, “because it is there (in Zion), that God orders blessing and life for ever”, so does every fruit that is brought from east and west, from south and north up to Zion express this same thought. And further, that this Sanctuary of the Law draws into its’ sphere of sanctifying holiness, not only one’s deeds and life of action but also one’s eating and enjoyment of life. That these are elevated to the height of a moral God-serving act is expressed by the duty to enjoy the eating of the fruit or its equivalent bought by its redemptionmoney, happily in the environment of the Sanctuary of the Torah. But that there is no actual innate holiness in the fruit itself, that it is only holy for serving a holy purpose, that this whole law of neta reva’ii is only a “kodesh hilulim”, a means of expressing recognition of our acknowledging God, “for the sake that you shall learn”,--as it says in the ma’aser sheni---chapter: “l’yirah et Hashem Elokechah col hayamim”, “so that we learn to fear God, as our God, all

the days, the days of enjoyment as much as the days of working”. This “hilulim”-character shows itself specially in the chilul, the fact that redemption is permitted, in certain cases even prescribed. The fruit itself can, if desired, be used at home or anywhere else as chulin, as long as their redemption value is brought up to Jerusalem in its place, and there consumed in happy enjoyment. This chilul is the most telling hilul, that the fruit comes from God, and is given to Man for serving God, in happiness and joy (see Rashba bSheim Ra’aved, on Berachoth 35a). But what this hilul expresses in deed is exactly the same that all our brachot henehenin express in words. Those brachot which our sages have instated for us to say before we eat anything, and which, according to R. Akiva (there, in Berachot), were suggested just by this “hilulim”=chilul. Quite in the same way as these “hilulim”, our brachot before food lay that which we are about to eat acknowledgingly at the feet of God as the borei---(borei, nistar: it is the shochein b’tzion up to Whom the fruit has first to be brought)—and express by boruch etc., the resolution not to recede from the Presence of God by eating, but rather to enjoy the food in the Presence of God---(hence boruch atah),---but also in eating to serve God and further His holy purposes, as is expressed by the conception boruch (May your wishes be fulfilled. I.L.). Rabbi Abahu in Yerushalmi (Berachoth 6a), does call the brachah just “pidyono shell olam umlo’o” The Law of orlah and those of netah reva’ii are closely connected with the preceding Law of shifchah cherufah, and form one group with it and the kilayim-law that precedes it. Just as in the sexual life represented by shifchah cherufah, so in the life on enjoying food and drink which comes close to it, the moral specifically human character, which is stressed in the shatenez-law, has to be respected and proved. The Jew waits three years before he enjoys the fruit at Go’d command, he strips himself of the rights of property before God, and so for three years he practices by this restraint the self control which is so necessary for keeping enjoyment within the limits of morality---“netiah meiketah ragleihon dekatzbi’ah v’devo’ahlei nidot” (Beitz 25b)---by orlah and neta reva’ii, he learns to bring even the enjoyment of his sense out of the chains of animal greed into the sphere of self-controlled, God-remembering and Godserving happiness, and so remains worthy of being a human being and near to God also in the enjoyment of his senses.

Bikkurim ‐‘First‐Fruits’: the first‐fruit gifts to the Kohanim and Temple Deuteronomy - Devarim 26:1-11

‫ נֹ ֵתן ְל ָך‬,‫שׁר יְהוָה ֱאלֹ ֶהי ָך‬ ֶ ‫ ֲא‬,‫ ָהאָ ֶרץ‬-‫ ָתבוֹא ֶאל‬-‫ ִכּי‬,‫א וְ ָהיָה‬ ְ ‫ַנ ֲח ָלה; וִי ִר‬ .‫שׁ ְב ָתּ ָבּהּ‬ ַ ָ‫ וְי‬,‫שׁ ָתּהּ‬

1 And it will be, when you come to the land which the LORD you G gives you for an inheritance, and you possess it, and dwell there,

‫שׁר ָתּ ִביא ֵמאַ ְר ְצ ָך‬ ֶ ‫ ֲא‬,‫ ְפּ ִרי ָה ֲא ָד ָמה‬-‫שׁית ָכּל‬ ִ ‫ב וְָל ַק ְח ָתּ ֵמ ֵרא‬ ֶ ‫ֲא‬ -‫ ֶאל‬,‫שׂ ְמ ָתּ ַב ֶטֶּנא; וְ ָה ַל ְכ ָתּ‬ ַ ְ‫ו‬--‫שׁר יְהוָה ֱאלֹ ֶהי ָך נֹ ֵתן ָל ְך‬ . ‫שׁם‬ ָ ‫שׁמוֹ‬ ְ ‫שׁ ֵכּן‬ ַ ‫ ְל‬,‫שׁר יִ ְב ַחר יְהוָה ֱאלֹ ֶהי ָך‬ ֶ ‫ ֲא‬,‫ַה ָמּקוֹם‬

2 that you shall take of the first of all the fruit of the ground, whic you bring in from your land that the LORD your God gives you; an you will put it in a basket and will go to the place which the LORD your God chooses to cause God’s name to dwell there.

,‫ ַבּיָּ ִמים ָה ֵהם; וְאָ ַמ ְר ָתּ ֵא ָליו‬,‫שׁר יִ ְהיֶה‬ ֶ ‫ ֲא‬,‫ ַהכֹּ ֵהן‬-‫ ֶאל‬,‫ ג וּ ָבא ָת‬3 And you will come to the priest that will be in those days, and sa ‫שׁ ַבּע‬ ְ ‫שׁר ִנ‬ ֶ ‫ ֲא‬,‫ ָהאָ ֶרץ‬-‫ ָבא ִתי ֶאל‬-‫ ִכּי‬,‫ ִה ַגּ ְד ִתּי ַהיּוֹם ַליהוָה ֱאלֹ ֶהי ָך‬to him: 'I profess this day to the LORD your God, that I am came to the land which the LORD swore to our fathers to give us.' .‫יְהוָה ַל ֲאבֹ ֵתינוּ ָל ֶתת ָלנוּ‬ ‫ ִמְז ַבּח יְהוָה‬,‫ ִל ְפֵני‬--‫ ִמיָּ ֶד ָך; וְ ִהִנּיחוֹ‬,‫ד וְָל ַקח ַהכֹּ ֵהן ַה ֶטֶּנא‬ .‫ֱאלֹ ֶהי ָך‬

4 And the priest will take the basket out of your hand, and set it down before the altar of the LORD your God.

‫ וַיֵּ ֶרד‬,‫ ֲא ַר ִמּי אֹ ֵבד אָ ִבי‬,‫ה וְ ָעִני ָת וְאָ ַמ ְר ָתּ ִל ְפֵני יְהוָה ֱאלֹ ֶהי ָך‬ ‫ ְלגוֹי ָגּדוֹל ָעצוּם‬,‫שׁם‬ ָ -‫שׁם ִבּ ְמ ֵתי ְמ ָעט; וַיְ ִהי‬ ָ ‫ וַיָָּגר‬,‫ִמ ְצ ַריְ ָמה‬ .‫וָ ָרב‬

5 And you will speak and say before the LORD your God: 'A wandering Aramean was my father, and he went down into Egypt and sojourned there, few in number; and he became there a natio great, mighty, and populous.

.‫שׁה‬ ָ ‫ ֲעבֹ ָדה ָק‬,‫ וַיְ ַענּוּנוּ; וַיִּ ְתּנוּ ָע ֵלינוּ‬,‫ו וַיָּ ֵרעוּ אֹ ָתנוּ ַה ִמּ ְצ ִרים‬

6 And the Egyptians dealt ill with us, and afflicted us, and laid upo us hard bondage.

,‫קֹ ֵלנוּ‬-‫שׁ ַמע יְהוָה ֶאת‬ ְ ִ‫יְהוָה ֱאלֹ ֵהי ֲאבֹ ֵתינוּ; וַיּ‬-‫ ֶאל‬,‫ז וִַנּ ְצ ַעק‬ .‫ ַל ֲח ֵצנוּ‬-‫ ֲע ָמ ֵלנוּ וְ ֶאת‬-‫ ָעְניֵנוּ וְ ֶאת‬-‫וַיַּ ְרא ֶאת‬

7 And we cried to the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression.

,‫ ְבּיָד ֲחָז ָקה וּ ִבְזרֹ ַע ְנטוּיָה‬,‫ ִמ ִמּ ְצ ַריִם‬,‫ח וַיּוֹ ִצ ֵאנוּ יְהוָה‬ .‫ וּ ְבמֹ ְפ ִתים‬,‫וּ ְבאֹתוֹת‬--‫וּ ְבמֹ ָרא ָגּדֹל‬

8 And the LORD brought us forth out of Egypt with a mighty hand and with an outstretched arm, and with awesomeness, and with signs, and with wonders.

,‫ ָהאָ ֶרץ ַהזֹּאת‬-‫ ָלנוּ ֶאת‬-‫ ַה ָמּקוֹם ַה ֶזּה; וַיִּ ֶתּן‬-‫ ֶאל‬,‫ט וַיְ ִב ֵאנוּ‬ .‫ֶא ֶרץ ָז ַבת ָח ָלב וּ ְד ָבשׁ‬

9 And He has brought us to this place, and gave us this land, a land flowing with milk and honey.

-‫שׁר‬ ֶ ‫ ֲא‬,‫שׁית ְפּ ִרי ָה ֲא ָד ָמה‬ ִ ‫ ֵרא‬-‫ ִהֵנּה ֵה ֵבא ִתי ֶאת‬,‫י וְ ַע ָתּה‬ ,‫שׁ ַתּ ֲחוִי ָת‬ ְ ‫ וְ ִה‬,‫ ִל ְפֵני יְהוָה ֱאלֹ ֶהי ָך‬,‫ יְהוָה; וְ ִהַנּ ְחתּוֹ‬,‫ָנ ַת ָתּה ִלּי‬ .‫ִל ְפֵני יְהוָה ֱאלֹ ֶהי ָך‬

10 And now, behold, I have brought the first of the fruit of the land which You, O LORD, has given me.' And you will set it down before the LORD your God, and worship before the LORD your God.

--‫ ְל ָך יְהוָה ֱאלֹ ֶהי ָך‬-‫שׁר ָנ ַתן‬ ֶ ‫ ֲא‬,‫ ַהטּוֹב‬-‫שׂ ַמ ְח ָתּ ְב ָכל‬ ָ ְ‫יא ו‬ {‫ }ס‬.‫שׁר ְבּ ִק ְר ֶבּ ָך‬ ֶ ‫ ֲא‬,‫ וְ ַה ֵגּר‬,‫ וְ ַה ֵלּוִי‬,‫ אַ ָתּה‬:‫וּ ְל ֵבי ֶת ָך‬

11 And you will rejoice in all the good which the LORD your God has given to you, and to your house, you, and the Levite, and the strang that is in your midst. {S}

1. 2. 3.

Have you ever learned about this element of Jewish history? Why such pomp and circumstance for bringing first fruits? What does "They went our according to the rank of those entering" mean? Why did the craftsmen greet those bringing bikkurim—what about everyone else? Does this powerful imagery evoke any equivalent events in our modern Jewish life? Does this text sound familiar? Why do we recite the history of the Jewish people when bringing our first harvest to Jerusalem? How would you add to this narrative in order to complete the history of the Jewish people for Jewish farmers today?

Seforno Commentary on Deuteronomy 26:3 ‫ לפי שאמרו חז"ל )כתובות קה ב( וכי אלישע אוכל ביכורים היה אלא ללמדך שכל המביא‬.‫ובאת אל הכהן אשר יהיה בימים ההם‬ ‫ ומדתלה דורון של תלמיד חכם בביכורים סלקא דעתך אמינא שלא יתנו הביכורים כי אם‬,‫דורון לתלמיד חכם כאילו מקריב ביכורים‬ ‫לכהן תלמיד חכם שיהיה באותו משמר ואם אין בו תלמיד חכם סלקא דעתך אמינא שימתין עד שיבוא משמר של איזה כהן תלמיד‬ 80

‫ תלמוד לומר אשר יהיה בימים ההם‬,‫חכם‬. “u'vata el hakohen” / “and bring it to the priest that there will be in that day” The Rabbis of blessed memory said in Ketubot chap 13, that Elisha [the Biblical prophet] ate bikkurim. This teaches us that anyone who brings a gift to a wise scholar is like one who brings bikkurim [to God]. Therefore, one might have thought that one could only give the bikkurim to a priest who is also a wise scholar, and if there was no such priest in that rotation, one had to wait until the next rotation. Therefore the torah says, “the priest that there will be in those days.” 4. 5.

What is similar about bringing first fruits to the Temple and bringing them to a wise scholar? What is different? Why are Jewish farmers prohibited from “playing favorites” with the priests? Are there equivalents to this tension today?

Ibn Ezra Commentary on 26:3 ‫ הפרי‬:‫ והעד‬.‫ שהשם השלים שבועתו‬,‫ או הוא כדמות הודיה‬.‫ כדי שישמעו הקטנים‬- ‫ הטעם‬- ‫הגדתי‬ “higadti” / “I have told” The reason is so the little ones hear. Or, it's a type of acknowledgment that God fulfilled his promise, and the fruit is the witness. 6. Why does Ibn Ezra want the little ones to hear? Why? 7. How can a first fruit be a witness? Ishbitzer Rebbi Commentary on Deuteronomy 26:3 ‫מי השילוח פרשת כי תבוא‬ “I have professed today to G!d...” The use of the word “profess” hints to harsh words, for here the person speaks harsh words to the Kohen. He hints to the Kohen that even though the Kohen works in the Holy Temple whereas he works in a field, nevertheless when a soul from Israel arrives at the Temple with first fruits in hand it becomes clear that all places exist in holiness, just as the Kohen who is serving. 8. What is the class tension alluded to by the Ishbitzer? How does Bikkurim reinforce that tension? How might it be resolved?

General Text Study David Kieval and Emily Kieval MASECHET BIKKURIM CHAPTER 1 The first chapter of masechet Bikkurim deals largely with the different conditions under which people are and are not to bring their first fruits, and/or recite the passage from Deuteronomy 26. Mishnah Bikkurim 1:1 Some bring Bikkurim and recite, bring but do not recite, and some do not bring. These do not bring: He who plants into his own (property), but sinks a shoot into that of an individual or of the public, and likewise he who sinks a shoot from that of the private or of the public into his own. He who plants into his own and sinks a shoot into his own but a private or public road is in between, such a one does not bring. R. Yehudah says, Such a one does bring. 1. 2.

Sinking a shoot” refers to the practice of taking a shoot or branch of a tree or vine and sinking it into the ground, where it may derive nourishment and sprout new growth. Why is it necessary for the fruit to grow from the property of the owner, whose obligation is being discussed? What is the significance of a road intersecting the space between where the fruit was planted and where the shoot has been sunk?

Mishnah Bikkurim 1:2 For what reason does he not bring? Because it is written (Ex.23:19) “The first of the first-fruits of your land” – only if all their growth is from your land. Tenants, lessees, a sikrikon and a robber do not bring for the same reason, since it is written “the first of the first-fruits of your land.”

Mishnah Bikkurim 1:3 One does not bring Bikkurim from other than the seven species; not from the dates of the hills, nor from fruits of the valleys, nor from oil-olives which are not the choicest. One does not bring Bikkurim before the Shavuot Festival. The men of Mount Tzevo’im brought their Bikkurim before the Shavuot Festival, and they did not accept these from them, because of what is written (Ex.23:16): “and the feast of harvest, the first-fruit of your labors, which you have sown in the field. 3. 4.

‫ ביכורי‬,‫משום שנאמר "ראשית‬--‫ומאיזה טעם אינו מביא‬ ‫ עד שיהו כל‬,(‫כו‬,‫יט; שמות לד‬,‫ תביא" )שמות כג‬,‫אדמתך‬ ‫ האריסין והחכורות והסיקריקון‬.‫הגידולין מאדמתך‬ ,‫ משום שנאמר "ראשית‬,‫אין מביאין מאותו הטעם‬--‫והגזלן‬ ‫"ביכורי אדמתך‬ ‫אין מביאין ביכורים חוץ משבעת המינים; לא מתמרים‬ ‫ ולא מזיתי שמן שאינן‬,‫ ולא מפירות שבעמקים‬,‫שבהרים‬ ‫ אנשי‬.‫ אין מביאין הביכורים קודם לעצרת‬.‫מן המובחר‬ ‫ ולא קיבלו‬,‫הר צבועים הביאו ביכוריהם קודם לעצרת‬ ,‫ מפני הכתוב שבתורה "וחג הקציר ביכורי מעשיך‬,‫מהם‬ ‫טז(אשר‬,‫תזרע בשדה" )שמות כג‬

Why does one not bring from the dates of the hills or the fruits of the valleys? If you were asked to bring an offering to God, what would you bring?

Mishnah Bikkurim 1:4 These bring but do not recite: The proselyte brings but does not recite because he cannot say (Deut. 26:3): "which the Lord swore to our fathers to give us". But if his mother was an Israelite, he brings and recites. When he prays privately, he says, "the God of the fathers of Israel." When he is in the Synagogue, he says "the God of your fathers". But if his mother was an Israelite, he says "the God of our fathers".

‫ מביאין ולא קורין; ויש שאינן‬,‫יש מביאין ביכורים וקורין‬ ‫הנוטע לתוך שלו והבריך‬--‫ ואלו שאינן מביאין‬.‫מביאין‬ ‫ המבריך מתוך של יחיד‬,‫לתוך של יחיד או לתוך של רבים‬ ‫ הנוטע לתוך‬.‫לתוך שלו או מתוך של רבים לתוך שלו‬ ‫ ודרך היחיד ודרך הרבים‬,‫שלו והמבריך לתוך שלו‬ ‫ כזה מביא‬,‫הרי זה אינו מביא; רבי יהודה אומר‬--‫באמצע‬

‫ שאינו‬,‫הגר מביא ואינו קורא‬--‫אלו מביאין ולא קורין‬ ‫יכול לומר "אשר נשבע ה' לאבותינו לתת לנו" )דברים‬ ‫ וכשהוא‬.‫ מביא וקורא‬,‫ג(; אם הייתה אימו מישראל‬,‫כו‬ ;‫ אומר אלוהי אבות ישראל‬,‫מתפלל בינו לבין עצמו‬ .‫ אומר אלוהי אבותיכם‬,‫וכשהוא מתפלל בבית הכנסת‬ ‫ אומר אלוהי אבותינו‬,‫ואם הייתה אימו מישראל‬

Why is God referred to as “the God of the father s of Israel”, by a convert? Are any assumptions being made about his family? People who were not Jewish at the time of the Mishnah---what religion did they generally practice? Did they believe in the God of Israel?

If the family of a convert believed in the God if Israel would the convert still need to recite his prayers differently?

Mishnah Bikkurim 1:6 He who buys two trees in his fellow's, brings but does not recite. R. Meir says, He brings and recites. If the well dried up, (or) the tree was cut down, he brings but does not recite. R. Yehudah says, he brings and recites. From Shavuot to Sukkot he brings and recites. From Sukkot to Hannukah he brings but does not recite. R. Yehudah b. Beteira says, He brings and recites.

‫ מביא ואינו קורא; רבי‬,‫הקונה שני אילנות בתוך של חברו‬ --‫ ונקצץ האילן‬,‫ יבש המעיין‬.‫ מביא וקורא‬,‫מאיר אומר‬ ‫ מהחג‬.‫ מביא וקורא‬,‫מביא ואינו קורא; רבי יהודה אומר‬ ,‫ מביא ואינו קורא; רבי יהודה בן בתירה אומר‬,‫ועד חנוכה‬ ‫מביא וקורא‬

Why does buying two trees in someone else’s property create an obligation to bring Bikkurim? Isn’t the requirement contingent on the fruit growing on the land that one owns? 9. According to one opinion, why does one not recite from Sukkot to Hannukah? Why, according to R. Yehuda b. Beteira does one indeed recite? 10. Why do both opinions seem to agree that one does not bring at all when Hannukah comes? Mishnah Bikkurim 1:11 He who buys three trees in his fellow’s, brings and recites. R. Meir says, Even two. He who bought a tree and its ground brings and recites. R. Yehudah says, Tenants and lessees also bring and recite.

‫ מביא וקורא; רבי‬,‫הקונה שלושה אילנות בתוך של חברו‬ ‫ מביא‬,‫ קנה אילן וקרקעו‬.‫ אפילו שניים‬,‫מאיר אומר‬ ‫ אף בעלי האריסות והחכורות‬,‫וקורא; רבי יהודה אומר‬ ‫מביאין וקורין‬

11. What are the criteria that determine whether or not someone is to bring Bikkurim? What do they tell us about the intended meaning of this mitzvah? 12. What are the criteria that determine whether or not someone bringing Bikkurim is to recite the passage from Deuteronomy 26? What do they tell us about this mitzvah? How are the two mitzvot different in their significance? 13. Why might there be time-bound restrictions on bringing Bikkurim? How do these interrelate with reciting the passage, and what might the reasoning be, both spiritually and practically? 14. There are several divergent opinions represented in this chapter. What are they concerning? What conceptual disagreements might they be illustrating? What modern day applications might be derived from the mishnayot in this chapter? CHAPTER 2 The second chapter compares and contrasts the Bikkurim commandment and process with other types of offerings, including Teruma and Ma’aser Sheni. And there are some that apply to Bikkurim but not to terumah and ‫ויש בביכורים מה שאין כן בתרומה ובמעשר‬ ma'aser: Bikkurim are acquired while attached to the ground, and ‫ ועושה אדם כל שדהו‬,‫נקנין במחובר לקרקע‬--‫שהביכורים‬ a person may render his whole field Bikkurim, and he is responsible for them, and they require an offering, singing, ‫ וטעונין קרבן ושיר ותנופה‬,‫ וחייב באחריותן‬,‫ביכורים‬ waving and spending the night.

‫ולינה‬

15. What do each of the specifications given in the Mishnah have to do with Bikkurim as a specific offering relative to other types? CHAPTER 3 Chapter 3 addresses what the process of bringing Bikkurim would look like. Mishnah Bikkurim 3:1 How does one separate the Bikkurim? When a man goes down into his field and sees a ripe fig, a ripe cluster of grapes or a ripe pomegranate, he ties reed- grass around it, and says: "Let these be Bikkurim". R. Shimon says, Nevertheless he designates them again as Bikkurim after they are plucked from the soil.

,‫ יורד אדם לתוך שדהו‬:‫כיצד מפרישין את הביכורים‬ ;‫ רימון שביכר‬,‫ אשכול שביכר‬,‫ורואה תאנה שביכרה‬ ‫ רבי שמעון‬.‫ הרי אלו ביכורים‬,‫וקושרן בגמי ואומר‬ ‫ אף על פי כן חוזר‬,‫אומר‬. ‫ מאחר‬,‫וקורא אותם ביכורים‬ ‫שיתלשו מן הקרקע‬

16. What is the value of designating the Bikkurim with a verbal declaration? What respective purposes might the two opinions represented in the Mishnah have, both pragmatically and symbolically/spiritually?

Mishnah Bikkurim 3:2 “How do they take up the Bikkurim? All the cities of the ma'amad gather in the city of the ma'amad and spend the night in the open place of the city, and they did not enter the houses. And to the early rising the officer said (Jer. 31:5): "Arise, and let us go up to Zion, to the (House of the) Lord our God".

,‫ כל העיירות שבמעמד‬:‫כיצד מעלים את הביכורים‬ ,‫מתכנסות לעירו של מעמד; ובאין ולנין ברחובה של עיר‬ ‫ היה הממונה אומר‬,‫ ולמשכים‬.‫ולא היו נכנסין לבתים‬ ,‫ה("קומו ונעלה ציון‬,‫אל ה' אלוהינו" )ירמיהו לא‬

17. What was the intention of this practice? Why did they spend the night together in the open places of the city? Why did they not enter the houses? Mishnah Bikkurim 3:3 “Those near brought figs and grapes, and those far brought dried figs and raisins. And the ox went before them, with its horns gold-plated and an olive crown on its head. The flute played before them until they arrived close to Jerusalem. When they arrived close to Jerusalem they sent before them and bedecked their Bikkurim. The supervisors, the deputies and the treasurers went out to meet them. They went out according to the rank of those entering. And all the craftsmen in Jerusalem stood before them and greeted them: "Our brethren, men of such-and-such a place, come in peace."

‫ והרחוקים מביאין‬,‫הקרובים מביאין תאנים וענבים‬ ‫ וקרניו מצופות‬,‫ והשור הולך לפניהם‬.‫גרוגרות וצימוקים‬ ‫ עד‬,‫ ועטרה של זית בראשו; והחליל מכה לפניהם‬,‫זהב‬ ,‫ הגיעו קרוב לירושלים‬.‫שהן מגיעין קרוב לירושלים‬ ‫ והפחות והסגנים‬.‫ ועטרו את ביכוריהן‬,‫שלחו לפניהם‬ .‫ היו יוצאין‬,‫והגזברין יוצאין לקראתם; לפי כבוד הנכנסין‬ ‫ ושואלין‬,‫וכל בעלי אומנייות שבירושלים עומדין לפניהם‬ ‫ אחינו אנשי מקום‬,‫בשלומן‬.‫ באתם בשלום‬,‫פלוני‬

18. Why did the ox have gold-plated horns? How would you feel if you a part of this procession? Mishnah Bikkurim 3:4 “The flute played before them until they reached the Temple Mount. When they reached the Temple Mount even King Agrippa would take the basket on his shoulder and enter, until he reached the Temple Court. When he reached the Temple court the Levites intoned the song, "I will extol You, O Lord, for You have raised me up, and have not allowed my enemies to rejoice over me:" (Ps. 30:2).

‫ הגיעו‬.‫ עד שהן מגיעין להר הבית‬,‫החליל מכה לפניהם‬ ‫ אפילו אגריפס המלך נוטל את הסל על כתפו‬,‫להר הבית‬ ,‫ ודיברו הלויים בשיר‬.‫ עד שהוא מגיע לעזרה‬,‫ונכנס‬ ;‫ כי דיליתני‬,'‫ לי" ("ארוממך ה‬,‫ולא שימחת אויביי‬ ‫ב‬,‫)תהילים ל‬

19. Why was the song, “I will extol you etc.” selected to be sung when the Bikkurim reached the Temple court? Mishnah Bikkurim 3:6 “While the basket was still on his shoulder he read from "I "‫ קורא מ"הגדתי היום לה' אלוהיך‬,‫עודהו שהסל על כתפו‬ profess this day to the Lord your God" (Deut. 26:3) until the end ‫ עד שהוא גומר את כל הפרשה; רבי יהודה‬,(‫ג‬,‫)דברים כו‬ of the passage. R. Yehudah says, Until "A wandering Aramean was my father". When he reached "A wandering Aramean was ‫ הגיע ל"ארמי‬.(‫ה‬,‫אומר עד "ארמי אובד אבי" )דברים כו‬ my father" he took down the basket from his shoulder and held it ‫ וכוהן‬,‫ מוריד הסל מכתפו ואוחז בשפתותיו‬,"‫אובד אבי‬ by its rim, and the priest placed his hand underneath it and waved ‫ וקורא מ"ארמי אובד אבי" עד‬,‫מניח את ידו תחתיו ומניף‬ it, and read from "A wandering Aramean was my father" until the end of the passage, and placed it by the side of the altar, and he ‫שהוא גומר את כל‬. ,‫ הניחו בצד המזבח‬.‫הפרשה‬ prostrated himself and went out. “

‫והשתחווה ויצא‬

Mishnah Bikkurim 3:7 Originally anyone who knew how to recite recited, and whoever ‫ קורא; וכל מי שאינו‬,‫ כל מי שהוא יודע לקרות‬,‫בראשונה‬ did not know how to recite they read it to him. When they ‫ נמנעו מלהביא; התקינו שיהו‬.‫ מקרין אותו‬,‫יודע לקרות‬ refrained from bringing, they ordained that it should be read to both those who knew and to those who did not know. ,‫מקרין את מי שהוא יודע‬.‫ואת מי שאינו יודע‬ 20. What are your reactions to the description of the procession? What conditions might have led to such a celebratory atmosphere surrounding this mitzvah? 21. Looking back to the biblical source, what connections might be found between the Bikkurim ceremony and the text that accompanies it? What explanations might there be for the choreography described in 3:6? 22. What does this series of mishnayot say about how Judaism approaches the issue of class? What does the proscribed Bikkurim process do to level the disparities that might have existed between Jews of different classes? What modern day applications can be derived from the mishnayot in this chapter? 23. Pretend like you have been asked by God to bring a choice offering to the Temple. What would you bring? Would you make a celebration? What would it look like?

CHADASH Vayikra 23:1-17 1 And the LORD spoke unto Moses, saying:

.‫מֹ ֶשׁה ֵלּאמֹר‬-‫ ֶאל‬,‫א וַיְַד ֵבּר יְהוָה‬

2 Speak unto the children of Israel, and say unto them: The appointed seasons of the LORD, which ye shall proclaim to be holy convocations, even these are My appointed seasons.

-‫ ֲא ֶשׁר‬,‫ מוֹ ֲע ֵדי יְהוָה‬,‫ וְאָ ַמ ְר ָתּ ֲא ֵל ֶהם‬,‫ ְבּנֵי יִ ְשׂ ָר ֵאל‬-‫ב ַדּ ֵבּר ֶאל‬ .‫ מוֹ ֲע ָדי‬,‫ ֵא ֶלּה ֵהם‬--‫ִתּ ְק ְראוּ אֹ ָתם ִמ ְק ָר ֵאי קֹ ֶדשׁ‬

3 Six days shall work be done; but on the seventh day is a sabbath of solemn rest, a holy convocation; ye shall do no manner of work; it is a Sabbath unto the LORD in all your dwellings.

‫ וּ ַביּוֹם ַה ְשּׁ ִבי ִעי ַשׁ ַבּת ַשׁ ָבּתוֹן‬,‫ ֵתּ ָע ֶשׂה ְמ ָלא ָכה‬,‫ג ֵשׁ ֶשׁת יָ ִמים‬ ,‫ ַשׁ ָבּת ִהוא ַליהוָה‬:‫ ְמ ָלא ָכה לֹא ַת ֲעשׂוּ‬-‫ ָכּל‬,‫קֹ ֶדשׁ‬-‫ִמ ְק ָרא‬ .‫ְבּכֹל מוֹ ְשׁבֹ ֵתי ֶכם‬

4 These are the appointed seasons of the LORD, even holy convocations, which ye shall proclaim in their appointed season. 5 In the first month, on the fourteenth day of the month at dusk, is the LORD'S passover. 6 And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD; seven days ye shall eat unleavened bread. 7 In the first day ye shall have a holy convocation; ye shall do no manner of servile work. 8 And ye shall bring an offering made by fire unto the LORD seven days; in the seventh day is a holy convocation; ye shall do no manner of servile work. 9 And the LORD spoke unto Moses saying: 10 Speak unto the children of Israel, and say unto them: When ye are come into the land which I give unto you, and shall harvest the harvest thereof, then ye shall bring the sheaf of the first-fruits of your harvest unto the priest. 11 And he shall wave the sheaf before the LORD, to be accepted for you; on the morrow after the sabbath the priest shall wave it. 12 And in the day when ye wave the sheaf, ye shall offer a helamb without blemish of the first year for a burnt-offering unto the LORD. 13 And the meal-offering thereof shall be two tenth parts of an ephah of fine flour mingled with oil, an offering made by fire unto the LORD for a sweet savour; and the drink-offering thereof shall be of wine, the fourth part of a hin. 14 And ye shall eat neither bread, nor parched corn, nor fresh ears, until this selfsame day, until ye have brought the offering of your God; it is a statute for ever throughout your generations in all your dwellings. {S} 15 And ye shall count unto you from the morrow after the day of rest, from the day that ye brought the sheaf of the waving; seven

,‫ ִתּ ְק ְראוּ אֹ ָתם‬-‫ ֲא ֶשׁר‬,‫ ִמ ְק ָר ֵאי קֹ ֶדשׁ‬,‫ד ֵא ֶלּה מוֹ ֲע ֵדי יְהוָה‬ .‫ְבּמוֹ ֲע ָדם‬ :‫ ֵבּין ָה ַע ְר ָבּיִם‬--‫ ְבּאַ ְר ָבּ ָעה ָע ָשׂר ַלחֹ ֶדשׁ‬,‫ה ַבּחֹ ֶדשׁ ָה ִראשׁוֹן‬ .‫ ַליהוָה‬,‫ֶפּ ַסח‬ :‫ ַחג ַה ַמּצּוֹת ַליהוָה‬,‫ו וּ ַב ֲח ִמ ָשּׁה ָע ָשׂר יוֹם ַלחֹ ֶדשׁ ַהזֶּה‬ .‫ ַמצּוֹת תֹּא ֵכלוּ‬,‫ִשׁ ְב ַעת יָ ִמים‬ ‫ ְמ ֶלא ֶכת‬-‫ יִ ְהיֶה ָל ֶכם; ָכּל‬,‫קֹ ֶדשׁ‬-‫ ִמ ְק ָרא‬,‫ ָה ִראשׁוֹן‬,‫ז ַבּיּוֹם‬ .‫ לֹא ַת ֲעשׂוּ‬,‫ֲעבֹ ָדה‬ ‫ ִשׁ ְב ַעת יָ ִמים; ַבּיּוֹם ַה ְשּׁ ִבי ִעי‬,‫ח וְ ִה ְק ַר ְב ֶתּם ִא ֶשּׁה ַליהוָה‬ .‫ ְמ ֶלא ֶכת ֲעבֹ ָדה לֹא ַת ֲעשׂוּ‬-‫ ָכּל‬,‫קֹ ֶדשׁ‬-‫ִמ ְק ָרא‬ ,‫ ְבּנֵי יִ ְשׂ ָר ֵאל‬-‫ י ַדּ ֵבּר ֶאל‬.‫מֹ ֶשׁה ֵלּאמֹר‬-‫ ֶאל‬,‫ט וַיְַד ֵבּר יְהוָה‬ ,‫ ָהאָ ֶרץ ֲא ֶשׁר ֲאנִי נֹ ֵתן ָל ֶכם‬-‫ ָתבֹאוּ ֶאל‬-‫ ִכּי‬,‫וְאָ ַמ ְר ָתּ ֲא ֵל ֶהם‬ ,‫עֹ ֶמר ֵרא ִשׁית ְק ִצי ְר ֶכם‬-‫וַ ֲה ֵבא ֶתם ֶאת‬--‫ ְק ִצי ָרהּ‬-‫וּ ְק ַצ ְר ֶתּם ֶאת‬ .‫ ַהכֹּ ֵהן‬-‫ֶאל‬ ,‫ ִל ְרצֹנְ ֶכם; ִמ ָמּ ֳח ַרת‬,‫ ָהעֹ ֶמר ִל ְפנֵי יְהוָה‬-‫יא וְ ֵהנִיף ֶאת‬ .‫ ַהכֹּ ֵהן‬,‫ יְנִי ֶפנּוּ‬,‫ַה ַשּׁ ָבּת‬ -‫ ֶכּ ֶבשׂ ָתּ ִמים ֶבּן‬,‫ ָהעֹ ֶמר‬-‫ ְבּיוֹם ֲהנִי ְפ ֶכם ֶאת‬,‫יב וַ ֲע ִשׂי ֶתם‬ .‫ ַליהוָה‬,‫ְשׁנָתוֹ ְלעֹ ָלה‬ -‫ ִא ֶשּׁה ַליהוָה‬,‫יג וּ ִמנְ ָחתוֹ ְשׁנֵי ֶע ְשׂרֹנִים סֹ ֶלת ְבּלוּ ָלה ַב ֶשּׁ ֶמן‬ .‫ ְר ִבי ִעת ַה ִהין‬,‫ ֵרי ַח נִיחֹ ַח; וְנִ ְסכֹּה יַיִן‬--‫ ֶע ֶצם ַהיּוֹם ַהזֶּה‬-‫ ַעד‬,‫יד וְֶל ֶחם וְ ָק ִלי וְַכ ְר ֶמל לֹא תֹא ְכלוּ‬ ,‫ ֻח ַקּת עוֹ ָלם ְלדֹרֹ ֵתי ֶכם‬:‫ ָק ְר ַבּן ֱאלֹ ֵהי ֶכם‬-‫ ֶאת‬,‫ַעד ֲה ִבי ֲא ֶכם‬ .‫ְבּכֹל מֹ ְשׁבֹ ֵתי ֶכם‬ 85

weeks shall there be complete; 16 even unto the morrow after the seventh week shall ye number fifty days; and ye shall present a new meal-offering unto the LORD. 17 Ye shall bring out of your dwellings two wave-loaves of two tenth parts of an ephah; they shall be of fine flour, they shall be baked with leaven, for first-fruits unto the LORD.

-‫ ֶאת‬,‫ ִמיּוֹם ֲה ִבי ֲא ֶכם‬,‫ ִמ ָמּ ֳח ַרת ַה ַשּׁ ָבּת‬,‫טו וּ ְס ַפ ְר ֶתּם ָל ֶכם‬ .‫ ְתּ ִמימֹת ִתּ ְהיֶינָה‬,‫ ֶשׁ ַבע ַשׁ ָבּתוֹת‬:‫עֹ ֶמר ַה ְתּנוּ ָפה‬ ;‫ ִתּ ְס ְפּרוּ ֲח ִמ ִשּׁים יוֹם‬,‫טז ַעד ִמ ָמּ ֳח ַרת ַה ַשּׁ ָבּת ַה ְשּׁ ִבי ִעת‬ .‫ ַליהוָה‬,‫וְ ִה ְק ַר ְב ֶתּם ִמנְ ָחה ֲח ָד ָשׁה‬ -‫ ְשׁ ַתּיִם ְשׁנֵי ֶע ְשׂרֹנִים‬,‫יז ִממּוֹ ְשׁבֹ ֵתי ֶכם ָתּ ִביאּוּ ֶל ֶחם ְתּנוּ ָפה‬ ‫ ַליהוָה‬,‫ ִבּכּוּ ִרים‬:‫ ָח ֵמץ ֵתּאָ ֶפינָה‬,‫סֹ ֶלת ִתּ ְהיֶינָה‬-..

Rashi. Yayikra 23:1-17 ““reishit k’tzirchem”—that it will be the first harvested…”v’hanif”—every waving one moves (outward) and brings (inward), raises and lowers. Moves and brings to restrain bad wind, raises and lowers to restrain bad rains…”l’rtzonchem”---if you shall sacrifice in accordance with this law, it will be favorable for you…”v’kali”---flour made from soft, parched grain, that they dry (it) in an oven…”u’carmel”---parched grain…”bkol moshvoteichem”---the Sages of Israel disagreed about it, some learned from here that chadash is upheld outside of the Land, and some say that it only came to teach that we were not commanded about chadash until after the inheritance and the conquering (of Israel), from the point that they conquered and divided (the Land)…”mincha chadashah”---it is the first mincha (meal-offering); it was brought from the chadash. And if you will say, behold, the mincha of the omer was (already) offered: it (the mincha brought with the omer) is not like all of the other menachot, since it comes from barley…”bikkurim”---first of all of the menachot, even the “minchat kina’ot” (“meal offering of jealousy”) that comes from barley, do not sacrifice from the chadash before the shtei haLechem (“the Two Breads”, offered on Shevu’ot). Sefer HaChinuch (13th Century Spain), Mitzvah 303: Prohibition on Chadash 1) To not bread from new grain before the end of the 16th of ‫א( שלא לאכול לחם מתבואה חדשה קודם כלות יום ששה‬ Nissan, as it states [Vayikra 23:14] “nd ye shall eat neither bread, ‫ י"ד[ ולחם וקלי וכרמל‬,‫ שנאמר ]ויקרא כ"ג‬,‫עשר בניסן‬ nor parched corn, nor fresh ears, until this selfsame day”. The reason (“root”) for the mitzvah: since the essential nourishment of creatures is with grain, therefore it is fitting to offer from them (the grains) an offering to God--who gave them-before his creatures will benefit from them, and it is like what They said, of Blessed Memory [Brachot 35a] with regards to something similar, “anyone who benefits from this world without a blessing has committed a sacrilege”. And all of this is to make ourselves acceptable so that we will be fitting to receive His goodness, and like that which I wrote in the book many times. And on the 16th of Nissan we would offer, in the time of Beit (HaMikdash), an offering of the omer from the new grain---from the barley, because it is the grain that ripens before the wheat, and it permits all of the grains. The laws of the mitzvah: the They said, of Blessed Memory [Menachot 70a] that 5 grains alone, they are [included] in the prohibition of chadash, and they are: wheat, barley, spelt, oats, and rye. And at the time of the Beit [HaMikdash], as soon as the omer was offered on the 16th of Nissan, the chadash would be permitted in Jerusalem, and the far places would be permitted after noon, since the Court was not lazy about it [that it would not be finished] until the afternoon, and therefore it was permitted to them everywhere to rely on this assumption. And today, in our sins, with no [Beit Ha-] Mikdash, it is forbidden according to Torah Law the entire 17th day, and in places that make two days of Yom Tov, it is forbidden the entire 17th day until the evening, according to Rabbinic Law. The rest of the details are in Menachot Chapter 10 and in places from Shevi’it, and Ma’aserot, and Challah.

‫לא תאכלו עד עצם היום הזה‬.

‫ לפי שעיקר מחייתן של בריות היא‬,‫משרשי המצוה‬ ‫ ועל כן ראוי להקריב מהן קרבן ליי אשר נתנם‬,‫בתבואות‬ ‫ וכעין מה שאמרו זכרונם לברכה‬,‫טרם יהנו מהן בריותיו‬ ‫ כל הנהנה מן העולם הזה‬,‫]ברכות ל"ה ע"א[ בדומה לזה‬ ‫ וכל זה להכשיר עצמינו שנהיה ראויין‬.‫בלא ברכה מעל‬ ‫ וביום‬.‫ וכמו שכתבתי בספר פעמים רבות‬,‫לקבל מטובו‬ ‫י"ו בניסן היינו מקריבין בזמן הבית קרבן העומר מתבואה‬ ‫ כי היא התבואה המבכרת יותר מן‬,‫חדשה מן השעורים‬ ‫ והיא מתרת כל התבואות‬,‫החטים‬. [‫ מה שאמרו זכרונם לברכה ]מנחות ע' ע"א‬,‫מדיני המצוה‬ ,‫ והן‬,‫שחמש תבואות לבד הן שהן בכלל איסור החדש‬ ,‫ ובזמן הבית‬.‫חטה ושעורה וכוסמת ושבולת שועל ושיפון‬ ‫משקרב העומר ביום י"ו בניסן היה מותר החדש‬ ‫ לפי‬,‫ והמקומות הרחוקים מותרין אחר חצות‬,‫בירושלים‬ ‫ ועל כן היה‬,‫שאין בית דין מתעצלין בו עד אחר חצות‬ ‫ והיום‬.‫מותר להם בכל מקום לסמוך על חזקה זו‬ ,‫בעוונותינו שאין מקדש אסור מן התורה כל היום‬ ‫ובמקומות שעושין שני ימים טובים אסור כל יום י"ז עד‬ ‫ במנחות פרק עשירי‬,‫ ויתר פרטיה‬.‫לערב מדרבנן‬

And this prohibition is held everywhere and all of the time, whether in the presence of the Beit [HaMikdash] or not in the presence of the Beit [HaMikdash], for males and females. And one who transgressed on this and ate an olive’s worth from new bread before the day offering the omer is penalized with lashes.

‫ובמקומות משביעית ומעשרות וחלה‬. ‫ בין בפני הבית בין‬,‫ונוהג איסור זה בכל מקום ובכל זמן‬ ‫ ומי שעבר על )ב( זה‬.‫ בזכרים ונקבות‬,‫שלא בפני הבית‬ ‫ואכל כזית מפת חדש קודם יום הקרבת העומר חייב‬ ‫מלקות‬.

The Sefer HaChinuch explains that a reason for the mitzvah of chadash is that we should express gratitude for the grains that God has given us, by prohibiting the new grains until after we offer some to God. How is this an expression of gratitude? God gives us other important things, besides for grains. How could we express gratitude for them? Can we do something similar to express gratitude for other humans? Sefer HaChinuch (13th Century Spain). Mitzvah 302: Harvesting of the Omer 1) That we will offer on the second day of Pesach, ‫ יתר על המוסף של שאר‬,‫א( שנקריב ביום שני של פסח‬ additional to the mussaf offering of the other days of ‫ כבש בן שנתו לעולה ועומר אחד של שעורים‬,‫ימי הפסח‬ Pesach, a yearling sheep as an olah, and one omer of barley, that is called named the omer of waving, as it ‫ י"א[ כי‬- '‫ י‬,‫ שנאמר ]ויקרא כ"ג‬,‫הנקרא עומר התנופה‬ states [Vayikra 24:10-11] “When you shall come into ‫תבואו אל הארץ וגו' והבאתם את עומר ראשית קצירכם‬ the land etc. and you shall bring the omer, the ‫ ותרגומו‬.‫אל הכהן והניף את העומר וגו' ממחרת השבת‬ first of your harvesting, to the Priest, and he will wave the omer etc. after the Sabbath”. And its’ translation (“after the Sabbath”): ‫ שהרי בפסח‬,‫ כלומר ביום שני של פסח‬,‫מבתר יומא טבא‬ “after Yom Tov”; that is, on the second day of Pesach, since [‫ ונאמר שם ]שם י"ב‬,‫איירי בפרשה שלמעלה מזה‬ behold Pesach is being referred to in the parsha above from this, and it says there [ibid 23:12] “And you shall perform, on the day ‫ועשיתם ביום הניפכם את העומר כבש תמים בן שנתו‬ of your waving the omer, a perfect yearling sheep etc.”

‫'וגו‬.

And this offering of the omer is called a “meal offering of the first fruits”, and about it is a hint in His saying, He shall be blessed [ibid: 2:14] “And if thou bring a meal-offering of firstfruits unto the LORD, thou shalt bring for the meal-offering of thy first-fruits corn in the ear parched with fire etc” and the language of Mechilta: every “if” in the Torah is optional expect that 3 of them are obligatory, and this is one of them. And they (also) said, Do you say this is an obligation, or maybe it is optional---Therefore we are taught, “You shall offer the meal offering of your first fruits”---it is an obligation, and not an option. And the matter of the meal-offering is thus: they would bring three se’ah of barley and take from the entirety a tenth, which is sifted in 13 sieves, the remainder is redeemed and eaten by anyone, and it is obligated in challah and it is exempt from ma’aserot. And we take this tenth of barley flour and saturate it with a lug of oil, and place a handful of levonah upon it, like with other menachot; and the Priest waves it in the east: casting (forward), bringing (backward), raising, and lowering; and its’ approach is against the southwestern point, like other menachot, and he takes a handful and burns it, and the rest is eaten by the Priests like the remainder of all menachot. The reason (“roots”) for the mitzvah: In order that we will contemplate about the great act of kindness that Hashem does for his creatures, to renew each year grain for sustenance; therefore, it is fitting for us that we should offer to Him, Blessed be He, from it, in order that we will remember his kindness and his great goodness before we will benefit from it, and since that we will be

‫ ואליה הוא‬,‫וקרבן זה של עומר נקרא מנחת ביכורים‬ ‫ י"ד[ ואם תקריב מנחת‬,'‫הרמז באמרו יתברך ]שם ב‬ ‫ כל אם‬,‫ ולשון מכילתא‬.'‫בכורים ליי אביב קלוי באש וגו‬ ‫ וזה אחד‬,‫ואם שבתורה רשות חוץ משלשה שהם חובה‬ ,‫ אתה אומר חובה או אינו אלא רשות‬,‫ ואמרו שם‬.‫מהם‬ ‫ חובה ולא‬,‫תלמוד לומר ]שם[ תקריב את מנחת בכוריך‬ ‫רשות‬ ‫ שהיו מביאין שלשה סאין שעורין‬,‫וענין המנחה כן‬ ‫ומוציאין מן הכל עשרון אחד שהוא מנופה בשלש עשרה‬ ‫ וחייב בחלה ופטור מן‬,‫ והשאר נפדה ונאכל לכל אדם‬,‫נפה‬ ‫ ולוקחין זה העשרון של סולת השעורים‬.‫המעשרות‬ ‫ ונותנין עליו קומץ לבונה כשאר‬,‫ובוללין אותו בלוג שמן‬ ,‫ ומניפו הכהן במזרח מוליך ומביא מעלה ומוריד‬,‫המנחות‬ ‫ומגישו כנגד חודה של קרן מערבית דרומית כשאר‬ ‫ והשאר נאכל לכהנים כשיירי כל‬,‫ וקומץ ומקטיר‬,‫המנחות‬ ‫המנחות‬. ‫ כדי שנתבונן מתוך המעשה החסד הגדול‬.‫משרשי המצוה‬ ‫שעושה השם ברוך הוא עם בריותיו לחדש להם שנה שנה‬ ,‫ לכן ראוי לנו שנקריב לו ברוך הוא ממנה‬,‫תבואה למחיה‬ 87

fitting for a blessing with the appropriateness of our deeds before Him, our grains will be blessed and the will of Hashem will be completed with us, that he desires, from his abundant goodness, the blessing of His creatures. And we have been commanded in this on the second of Pesach and not the first, in order that we will not mix one joyous event with another, because the first [day of Pesach] is appropriate for remembering the great miracle, that He took us out, Blessed be He, from slavery to freedom, from agony to joy. 2). The laws of the mitzvah: What They said, of Blessed Memory [Menachot 65b], is that the mitzvah of the omer is that it should be brought from the barley and not from the wheat, and not from spelt, oats, or rye, and they wold bring it from the near to Jerusalem, which ripened first; if it did not ripen first, they would bring it from anywhere in the Land of Israel. And the mitzvah is that it should be cut at night, on the night of the 16th of Nissan, whether during the weekday or on Shabbat. And the mitzvah is to bring from the moist---which is explained, that it will be visible and apparent more regarding its’ ripening. And all of the cities close to there would enter, in order that the harvesting would be a big deal, and all of this is from the reason that we mentioned---in order that everyone will pay attention to the matter of Hashem, blessed be He, amidst the deed and the joy. And these 3 se’ah, they would harvest them with three men, and three boxes, and three sickles , and as soon as nightfall came, the harvester says to those standing there: “the sun has gone”, they say to him, “yes”; “the sun has gone”, they say to him, “yes”; “the sun has gone”, they say to him, “yes”; “this sickle”, they say to him, “yes”, and likewise 3 times; “this box”, they say to him, “yes”, and likewise three times. “I shall harvest”, they say to him, “harvest”, three times, and so much why? Because of the mistaken ones that left clal Yisrael during the second Beit [HaMikdash], and they would say that this which is stated in the Torah “the day after Shabbat”, this is the Shabbat of Creation. And the rest of the details, are explained completely in the tenth chapter of Menachot. And it is held during the time of the Beit [haMikdash] for males, and even Israelites (who are not Priests] are obligated to make an effort regarding this mitzvah, since behold, the messengers of the Court go out and make bundles in the field on the eve of Yom Tov, like it is explained there in Menachot [65a], but nonetheless, the essence of the obligation is the offering, the waving, the approaching, the handful-taking, and the burning, and all of this is with Priests. And nonetheless, since there is a portion in it for all of Israel, and the basis of the mitzvah is because of the renewal of the grain that is a matter needed for all, we should write it in the accounting of the mitzvoth that are incumbent on all of the Children of Israel.

‫ ומתוך‬,‫למען נזכור חסדו וטובו הגדול טרם נהנה ממנה‬ ‫שנהיה ראויין לברכה בהכשר מעשינו לפניו תתברך‬ ‫ שחפץ מרוב טובו‬,‫תבואתינו ויושלם חפץ השם בנו‬ ‫ ונצטוינו בזה בשני של פסח ולא‬.‫בברכת בריותיו‬ ‫ כי הראשון נכון‬,‫ כדי שלא נערב שמחה בשמחה‬,‫בראשון‬ ,‫לזכר הנס הגדול שהוציאנו ברוך הוא מעבדות לחירות‬ ‫מיגון לשמחה‬ ‫ מה שאמרו זכרונם לברכה ]מנחות ס"ח‬.‫ב( מדיני המצוה‬ ‫ע"ב[ שמצותו של עומר להביאו מן השעורים ולא מן‬ ‫ ומן הקרוב‬,‫החטים ולא מכוסמין ושיבולת שועל ושיפון‬ ‫ לא ביכר‬,‫לירושלים שביכר תחילה היו מביאין אותו‬ ‫ ומצותו‬.‫ מביאין אותו מכל מקום מארץ ישראל‬,‫הקרוב‬ .‫ בליל י"ו בניסן בין בחול בין בשבת‬,‫להקצר בלילה‬ ‫ פירוש כדי שיהיה נראה וניכר‬,‫ומצותו להביאו מן הלח‬ ‫ )ג( וכל העיירות הסמוכות לשם‬.‫יותר לעין ביכורו‬ ‫ וכל זה מן השורש‬,‫ כדי שיהא נקצר בעסק גדול‬,‫מתכנסות‬ ‫ כדי שיתנו הכל לבם לדבר השם יתברך מתוך‬,‫שכתבנו‬ ‫המעשה והשמחה‬. ‫ושלש סאין אלו היו קוצרין אותן בשלשה אנשים ושלש‬ ‫ וכיון שחשיכה אומר הקוצר‬,‫קופות ושלשה מגלות‬ ,‫ בא השמש‬,‫ אומרין לו הן‬,‫לעומדים שם בא השמש‬ ‫ אומרין‬,‫ מגל זו‬,‫ אומרין לו הן‬,‫ בא השמש‬,‫אומרין לו הן‬ ‫ וכן שלשה‬,‫ קופה זו אומרין הן‬,‫ וכן שלשה פעמים‬,‫הן‬ ‫ וכל כך‬,‫ שלשה פעמים‬,‫ אומרין לו קצור‬,‫ אקצור‬.‫פעמים‬ ‫ מפני הטועים שיצאו מכלל ישראל בבית שני והיו‬,‫למה‬ ‫ שהוא שבת‬,‫אומרים שזה שנאמר בתורה ממחרת השבת‬ ‫ מתבארין מושלם בפרק עשירי‬,‫ ויתר פרטיה‬.‫בראשית‬ ‫ממנחות‬. ‫ ואפילו ישראלים חייבין‬,‫ונוהגת בזמן הבית בזכרים‬ ‫ שהרי שלוחי בית דין יוצאין ועושין‬,‫להשתדל במצוה זו‬ ‫ וכמו שמפורש שם‬,‫כריכות בשדות מערב יום טוב‬ ‫ אבל מכל מקום עיקר החיוב היא‬,[‫במנחות ]ס"ה ע"א‬ ‫ וכל זה‬,‫ההקרבה והתנופה וההגשה והקמיצה וההקטרה‬ ,‫ כיון שיש בה חלק לכל ישראל‬,‫ ומכל מקום‬.‫בכהנים‬ ‫ויסוד המצוה הוא מפני חידוש התבואה שהוא הדבר‬ ‫ )ד( יש לנו לכותבה בחשבון המצוות‬,‫הצריך לכל‬ ‫המוטלות על כל בני ישראל‬.

Moses Maimonedes. Mishneh Torah, Laws of Constant and Additional Offerings, 7:3-13 3. On Pesach—we offer a korban mussaf on each day, from the ‫ ַמ ְקרִיבִין ָק ְרבַּן מוּסָף ְבּכָל יוֹם מִיּוֹם ָהרִאשׁוֹן עַד‬--‫ג ַבּ ֶפּסַח‬ first day until the seventh day, like the musaf of rosh chodesh.

Two cows, one ram, and 7 sheep, everything as olot; and a goat, as a consumed chatat. 4. On the second day of Pesach, which is the 16th day in Nissan—we offer in addition to the mussaf that is every day, a sheep as an olah with the omer of waving; and it is the communal mincha, like we have explained. And its’ time is fixed, and therefore, it takes precedence on Shabbat, and with regards to tumah.

‫ ָפּרִים ְשׁנַיִם וְאַיִל ֶאחָד‬:‫ָשׁים‬ ִ ‫ָאשׁי ֳחד‬ ֵ ‫ כְּמוּסַף ר‬,‫ַשּׁבִיעִי‬ ְ ‫יוֹם ה‬ ‫ ַחטַּאת ַהנֶּ ֱא ֶכלֶת‬,‫ְשׂעִיר‬ ָ ‫ הַכֹּל עוֹלוֹת; ו‬,‫ָשׂים‬ ִ ‫ְשׁ ְבעָה ְכּב‬ ִ ‫ו‬. ָ ‫ ְשׁהוּא יוֹם ִשׁ ָשּׁה ע‬,‫ד בְּיוֹם ֵשׁנִי ֶשׁ ַלּ ֶפּסַח‬ --‫ָשׂר ְבּנִיסָן‬ ‫ ֶכּבֶשׂ לְעוֹלָה עִם עֹמֶר‬,‫ַמ ְקרִיבִין יָתֵר עַל מוּסָף ֶשׁ ְלּכָל יוֹם‬ ‫ ]ד[ וּזְמַנּוֹ‬.‫ כְּמוֹ ֶשׁבֵּאַרְנוּ‬,‫ַהתְּנוּפָה; וְהִיא ִמנְחָה ֶשׁ ַלּצִּבּוּר‬ ‫ וְאֶת ַה ֻטּמְאָה‬,‫ַשּׁבָּת‬ ַ ‫קָבוּ ַע; וּ ְלפִי ָכּ ְך דּוֹחֶה אֶת ה‬.

5. We don’t bring this mincha except from the land of Israel, as it states, “and you shall bring the omer, the first of your harvesting, to the Cohen” (Vayikra 23:10). The mitzvah is to bring from that which is close; if the close has not ripened, we bring it from any place in the Land of Israel. The mitzvah is that it should be cut at night—the night of the 16th, whether it is a weekday or on Shabbat; and the entire night is acceptable for the harvesting of the omer. And if they harvested it during the day, it is acceptable. The mitzvah is to bring it from the standing grain; if they did not find [it], they should bring from the bundled. The mitzvah is to bring from the moist; if they did not find [it], they should bring from the dry.

‫ ֶשׁנֶּ ֱאמָר‬,‫ִשׂ ָראֵל‬ ְ ‫ה אֵין ְמבִיאִין ִמנְחָה זוֹ ֵאלָא ֵמ ֶארֶץ י‬ ‫הַכֹּהֵן" )ויקרא‬-‫ אֶל‬,‫ֵאשׁית ְקצִי ְרכֶם‬ ִ ‫עֹמֶר ר‬-‫"וַ ֲהבֵאתֶם אֶת‬ ‫ ְמבִיאִין‬,‫ ִמ ְצוָתוֹ לָבוֹא מִן ַהקָּרוֹב; לֹא ִבכַּר ַהקָּרוֹב‬:(‫י‬,‫כג‬ ‫ ]ו[ ִמ ְצוָתוֹ ְל ִה ָקּצֵר‬.‫ִשׂ ָראֵל‬ ְ ‫אוֹתוֹ ִמכָּל מָקוֹם ֵמ ֶא ֶרץ י‬ ‫ַשּׁבָּת; ]ז[ וְכָל‬ ַ ‫ בֵּין בַּחֹל בֵּין בּ‬,‫ָשׂר‬ ָ ‫ ְבּלֵיל ִשׁ ָשּׁה ע‬--‫ַבּ ַלּיְלָה‬ ֵ ‫ַה ַלּיְלָה כּ‬ .‫ָשׁר‬ ֵ ‫ כּ‬,‫ וְאִם ְקצָרוּהוּ בַּיּוֹם‬.‫ָשׁר ִל ְקצִירַת הָעֹמֶר‬ .‫ יָבִיאוּ ִמן ָה ֻע ְמרִים‬,‫]ח[ ִמ ְצוָתוֹ לָבוֹא מִן ַה ָקּמָה; לֹא ָמצְאוּ‬ ‫ יָבִיאוּ מִן ַהיָּבֵשׁ‬,‫ ]ט[ ִמ ְצוָתוֹ לָבוֹא מִן ַהלַּח; לֹא ָמצְאוּ‬.

6. It was their custom to bring from the fields that are in the North: he would leave half of the field fallow, and seed half of it during this year, and in another year leave fallow the half that he seeded, and seed the half that was left fallow and he brings (the Omer) from it.

ָ ‫ו ]י[ ָהיָה ַדּ ְרכָּן ְל ָהבִיא מִן ה‬ ‫ ָהיָה נָר ֲחצִי‬:‫ַשּׂדוֹת ֶשׁ ַבּדָּרוֹם‬ ‫ְשׁנָה אַ ֶחרֶת נָר ַה ֵחצִי‬ ָ ‫ְשׁנָה זוֹ; וּב‬ ָ ‫ וְזוֹ ֵר ַע ֶח ְציָהּ בּ‬,‫ַשּׂדֶה‬ ָ‫ה‬ ‫ וְזוֹ ֵר ַע ַה ֵחצִי ֶשׁנָּר וּ ֵמבִיא ִממֶּנּוּ‬,‫ ֶשׁזָּרַע‬.

7. This omer, would be brought from barley; and this matter, it was handed down from our Teacher Moshe. And how was it done: From the holiday-eve the messangers of the court go out, and make it into bundles that are attached to the ground, in order that it will be easy to harvest. And all of the cities adjacent to there, enter in order that the harvesting will be a big deal; and we harvest 3 se’ah of barley, with 3 men, and using 3 boxes, and 3 sickles. 8. As soon as it got dark, the harvester tells everyone who is standing there, “the sun has went?”, they say to him, “yes”; “the sun has went?”, they say to him, “yes”; “this sickle?” they say to him, “yes”; “this sickle?” they say to him, “yes”; “this sickle?” they say to him, “yes”; “this box?” they say to him, “yes”; “this box?” they say to him, “yes”; “this box?” they say to him, “yes”. And if it was Shabbat, he says to them, “this Shabbat?”, they say to him, “yes”; “this Shabbat?”, they say to him, “yes”; “this Shabbat?”, they say to him, “yes”. “I will harvest”, and they say to “harvest”. Three times for each thing. 9. And so much why: because of these mistaken ones that left clal Yisrael, that they say the this which is stated in the Torah, “From the day after Shabbat” (Vayikra 23:11; 23:15; 23:16), it is the Shabbat of Creation; but from the mouth of teaching the Sages learned, that it is the Shabbat of Fesitval. And thus it was always seen by the Prophets and the High Court, in each and every generation, that they would wave the omer on the 16th of Nissan, whether it was a weekday or on Shabbat (of Creation). 10. And behold it says in the Torah “And ye shall eat neither bread, nor parched corn, nor fresh ears, until this selfsame day” (Vayikra 23:14), and it states “And they did eat of the produce of the land on the morrow after the passover, unleavened cakes and

‫ ַק ָבּלָה‬,‫ַשּׂעוֹרִים ָהיָה בָּא; וְָדבָר זֶה‬ ְ ‫ מִן ה‬,‫ז ]יא[ עֹמֶר זֶה‬ ‫ ֵמ ֶערֶב יוֹם טוֹב יוֹ ְצאִין‬:‫ֲשׂה‬ ֶ ‫ וְכֵיצַד ָהיָה נַע‬.‫ִמֹּשׁה ַרבֵּנוּ‬ ֶ ‫מ‬ ‫ ְכּדֵי‬,‫ְעוֹשׂין אוֹתוֹ ְכּרִיכוֹת ַבּ ְמּ ֻחבָּר ַל ַקּ ְרקָע‬ ִ ‫ ו‬,‫ְשׁלוּחֵי בֵּית דִּין‬ ‫ ִמ ְת ַכּנְּסוֹת‬,‫ְשׁם‬ ָ ‫ וְכָל ָה ֲעיָרוֹת ַהסְּמוּכוֹת ל‬.‫ֶשׁיִּ ְהיֶה נוֹ ַח ִלקְצֹר‬ ‫ְכּדֵי ֶשׁיִּ ְהיֶה נִ ְקצָר ַבּ ֲעסָק גָּדוֹל; וְקוֹ ְצרִין ָשׁלוֹשׁ ְסאִין‬ ‫ְשׁלוֹשׁ‬ ָ ‫ וּב‬,‫ְשׁלוֹשׁ קֻפּוֹת‬ ָ ‫ וּב‬,‫ָשׁים‬ ִ ‫לוֹשׁה ֲאנ‬ ָ ‫ִשׁ‬ ְ ‫ בּ‬,‫ְשׂעוֹרִים‬ ‫ ַמגָּלוֹת‬. ֵ ‫ח כֵּיוָן ֶשׁח‬ --‫ אוֹמֵר ָלהֶם הַקּוֹצֵר ְלכָל הָעוֹ ְמדִים ָשׁם‬,‫ָשׁכָה‬ ‫ אוֹ ְמרִין לוֹ הִין; בָּא‬,‫ַשּׁמֶשׁ‬ ֶ ‫ אוֹ ְמרִין לוֹ הִין; בָּא ה‬,‫ַשּׁמֶשׁ‬ ֶ ‫בָּא ה‬ ,‫ אוֹ ְמרִין לוֹ הִין; ַמגָּל זֶה‬,‫ ַמגָּל זֶה‬.‫ אוֹ ְמרִין לוֹ הִין‬,‫ַשּׁמֶשׁ‬ ֶ‫ה‬ ‫ אוֹ ְמרִין‬,‫ ֻקפָּה זוֹ‬.‫ אוֹ ְמרִין לוֹ הִין‬,‫אוֹ ְמרִין לוֹ הִין; ַמגָּל זֶה‬ .‫ אוֹ ְמרִין לוֹ הִין‬,‫ אוֹ ְמרִין לוֹ הִין; ֻקפָּה זוֹ‬,‫לוֹ הִין; ֻקפָּה זוֹ‬ ‫ אוֹ ְמרִין לוֹ הִין; ַשׁבָּת‬,‫ ַשׁבָּת זוֹ‬--‫ אוֹמֵר ָלהֶן‬,‫וְאִם ָהיָה ַשׁבָּת‬ ‫ וְהֶן‬,‫ ֶאקְצֹר‬.‫ אוֹ ְמרִין לוֹ הִין‬,‫ אוֹ ְמרִין לוֹ הִין; ַשׁבָּת זוֹ‬,‫זוֹ‬ ‫ עַל כָּל ָדּבָר וְָדבָר‬,‫לוֹשׁה ְפּ ָעמִים‬ ָ ‫ ְשׁ‬.‫אוֹ ְמרִין לוֹ קְצֹר‬. ‫ִשׂ ָראֵל‬ ְ ‫ ִמ ְפּנֵי אֵלּוּ הַטּוֹעִים ֶשׁיָּצְאוּ ִמ ְכּלַל י‬:‫ט וְכָל ָכּ ְך ָלמָּה‬ ,‫ ְשׁהֶן אוֹ ְמרִין ֶשׁזֶּה ֶשׁנֶּ ֱאמָר בַּתּוֹרָה " ִמ ָמּ ֳחרַת‬,‫ְבּ ַביִת ֵשׁנִי‬ ‫ הוּא‬,(‫טז‬,‫טו; ויקרא כג‬,‫יא; ויקרא כג‬,‫ַשּׁבָּת" )ויקרא כג‬ ַ‫ה‬ ְ ‫ֵאשׁית; וּ ִמפִּי ה‬ ִ ‫ַשׁבָּת ְבּר‬ ‫ ְשׁאֵינָהּ ֵאלָא‬,‫ַשּׁמוּעָה ָלמְדוּ ֲח ָכמִים‬ ‫ ְבּכָל‬,‫ וְכֵן רָאוּ ָתּמִיד ַהנְּבִיאִים וְ ַה ַסּנְ ֶה ְדּרִין‬.‫ַשׁבַּת יוֹם טוֹב‬ 89

parched corn” (Yehoshua 5:11). And if you will say, that Pesach happened on Shabbat, like the idiots dreamed, how could the verse permit their eating for chadash on a thing that is not its’ root and not its’ reason, rather (?); rather since the verse hung the matter on the day after Pesach, the mater is clear that the day after Pesach is the step that permits the chadash, and we don’t pay attention to which day it is, from the days of the week. 11. They harvested it, and placed it in boxes, and they brought it to the Courtyard, and threshed it, and cast it and selected it. And we take the barley, and singe in over the fire using a perforated tube, in order that the flame will rule over all of it, as it states “first-fruits corn in the ear parched with fire, even groats of the fresh ear” (Vayikra 23:14)—from the mouth of teaching they learned, that it is only referring to the mincha of the omer. 12. And after they “kolin” it, they spread it out in the Courtyard, and the wind blows in it; and they put it into the millstone that is used for cut grain, and they grind the 3 se’ah, and they take from it all a tenth, that is sifted with 13 sieves, and the rest is redeemed and eaten by anyone; and it is obligated in challah and excempt fom the tithes, like we have explained. 13. And we take this tenth that is for the barley flour, and we infuse it was a log of oil, on the 16th day of Nissan; and we place upon it a handful of levonah, like with other menachot. And its’ shaking is in the East—he puts (forward) and brings (backward), and raises and lowers; and its’ approach is against the point of the southwestern corner, like other menachot. And he takes a handful and burns [it]; and the rest is eaten by the Priests, like the remainders of all menachot. And when wold they take a handful, after they offer the mussaf of the day; and the sheep as an olah, before the tamid offering that is in the afternoon.

‫ בֵּין‬,‫ָשׂר ְבּנִיסָן‬ ָ ‫ְשׁ ָשּׁה ע‬ ִ ‫ ֶשׁהָיוּ ְמנִיפִין אֶת הָעֹמֶר בּ‬,‫דּוֹר וָדוֹר‬ ‫ַשּׁבָּת‬ ַ ‫בַּחֹל בֵּין בּ‬. ,‫י וַ ֲהרֵי נֶ ֱאמָר בַּתּוֹרָה "וְֶלחֶם וְ ָקלִי וְַכ ְרמֶל לֹא תֹאכְלוּ‬ ‫ וְנֶ ֱאמָר "וַיֹּאכְלוּ‬,(‫יד‬,‫ ֶעצֶם הַיּוֹם ַהזֶּה" )ויקרא כג‬-‫עַד‬ ‫מַצּוֹת וְקָלוּי" )יהושוע‬--‫ ִמ ָמּ ֳחרַת ַה ֶפּסַח‬,‫ֵמעֲבוּר הָאָרֶץ‬ ‫ כְּמוֹ ֶשׁדִּמּוּ‬,‫ַשּׁבָּת ֵארַע‬ ַ ‫ וְאִם תֹּאמַר ֶשׁאוֹתוֹ ַה ֶפּסַח בּ‬.(‫יא‬,‫ה‬ ‫ הֵיאַ ְך ָתּלָה ַהכָּתוּב ֶהתֵּר ֲאכִי ָלתָם ֶל ָחדָשׁ ְבּ ָדבָר‬,‫ְשׁים‬ ִ ‫ַה ִטּפּ‬ ‫ ֵאלָא נִקְרֹא נִ ְקרָה; ֵאלָא מֵאַחַר‬,‫ְשׁאֵינוּ ָהעִיקָר וְלֹא ַה ִסּבָּה‬ ‫ ַה ָדּבָר בָּרוּר ֶשׁ ָמּ ֳחרָת ַה ֶפּסַח‬,‫ֶשׁ ָתּלָה ַה ָדּבָר ְבּ ָמ ֳח ָרת ַה ֶפּסַח‬ ‫ַשׁגִּיחִין עַל אֵיזֶה יוֹם‬ ְ ‫ וְאֵין מ‬,‫הִיא ָה ִעלָּה ַה ַמּ ֶתּרֶת אֶת ֶה ָחדָשׁ‬ ‫ַשּׁבוּ ַע‬ ָ ‫ ִמיְּמֵי ה‬,‫הוּא‬. ‫ וְ ָחבְטוּ‬,‫ ֱהבִיאוּהוּ ָל ֲעזָרָה‬,‫ וּנְתָנוּהוּ ַבּקֻּפּוֹת‬,‫יא ]יב[ ְקצָרוּהוּ‬ ְ ‫ וְלוֹ ְקחִין אֶת ה‬.‫ וּבוֹ ְררִין‬,‫ וְזוֹרִין‬,‫אוֹתוֹ‬ ‫ וּ ְמ ַה ְב ֲהבִין‬,‫ַשּׂעוֹרִין‬ ‫ ְכּדֵי ֶשׁיִּ ְהיֶה הָאוּר שׁוֹלֵט‬,‫אוֹתוֹ עַל ָהאֵשׁ בְּאַבּוּב ְמנֻקָּב‬ ‫ ֶגּרֶשׂ ַכּ ְרמֶל" )ויקרא‬,‫ ֶשׁנֶּ ֱאמָר "אָבִיב קָלוּי ָבּאֵשׁ‬:‫ְבּכֻלּוֹ‬ ‫ ְשׁאֵינוּ ְמ ָדבֵּר ֵאלָא ְבּ ִמנְחַת‬,‫ַשּׁמוּעָה ָלמְדוּ‬ ְ ‫ ִמפִּי ה‬--(‫יד‬,‫ב‬ ‫הָעֹמֶר ִבּ ְלבָד‬. ‫ וְהָרוּ ַח‬,‫ שׁוֹ ְטחִין אוֹתוֹ ָבּ ֲעזָרָה‬,‫יב וְאַחַר ֶשׁקּוֹלִין אוֹתוֹ‬ ‫ וְטוֹ ֲחנִין אֶת‬,‫ַשּׁבֶת בּוֹ; וְנוֹ ְתנִין אוֹתוֹ ָל ֵר ַחיִם ֶשׁ ְלּגָרוֹסוֹת‬ ֶ ‫ְמנ‬ ָ ‫ וּמוֹצִיאִין מִן הַכֹּל ע‬,‫ַשּׁלוֹשׁ ְסאִין‬ ָ‫ה‬ ‫ ְשׁהוּא ְמנֻפֶּה‬,‫ִשּׂרוֹן‬ ‫ וְנֶ ֱאכָל ְלכָל אָדָם; וְ ַחיָּב‬,‫ַשּׁאָר נִ ְפדֶּה‬ ְ ‫ וְה‬.‫ֶשׂרֵה נַפָה‬ ְ ‫ִשׁלוֹשׁ ע‬ ְ‫בּ‬ ‫ כְּמוֹ ֶשׁבֵּאַרְנוּ‬,‫ַשׂרוֹת‬ ְ ‫ ְבּ ַחלָּה וּפָטוּר מִן ַה ַמּע‬. ‫ וּבוֹ ְללִין אוֹתוֹ‬,‫ַשּׂעוֹרִים‬ ְ ‫ִשּׂרוֹן ֶשׁלְּסֹלֶת ה‬ ָ ‫יג וְלוֹ ְקחִין זֶה ָהע‬ ‫ָשׂר ְבּנִיסָן; וְנוֹ ְתנִין ָעלָיו קֹמֶץ‬ ָ ‫ בְּיוֹם ִשׁ ָשּׁה ע‬,‫בְּלוֹג ֶשׁמֶן‬ ,‫מוֹלִי ְך וּ ֵמבִיא‬--‫ וּ ְמנִיפוֹ ַבּ ִמּזְרָח‬.‫ִשׁאָר ַה ְמּנָחוֹת‬ ְ ‫ כּ‬,‫לְבוֹנָה‬ ‫וּ ַמ ֲעלֶה וּמוֹרִיד; וּ ַמגִּישׁוֹ ְכּנֶגֶד ֻחדָּהּ ֶשׁ ְלּ ֶקרֶן ַמ ְע ָרבִית‬ ‫ַשּׁאָר נֶ ֱאכָל‬ ְ ‫ וּ ַמ ְקטִיר; וְה‬,‫ וְקוֹמֵץ‬.‫ִשׁאָר ַה ְמּנָחוֹת‬ ְ ‫ כּ‬,‫דְּרוֹמִית‬ ‫ אַחַר‬,‫ וְאֵי ָמתַי קוֹ ְמצִין אוֹתוֹ‬.‫ִשׁיַרֵי כָּל ַה ְמּנָחוֹת‬ ְ ‫ כּ‬,‫לַכּוֹ ֲהנִים‬ ‫ קֹדֶם ָתּמִיד ֶשׁ ְלּבֵין‬,‫ֶשׁ ַמּ ְקרִיבִין מוּסַף הַיּוֹם; וְֶכבֶשׂ הָעוֹלָה‬ ‫ ָה ַע ְר ַבּיִם‬.

BAL TASHCHIT Devarim 20:19-20 “19 When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by wielding an axe against them; for thou mayest eat of them, but thou shalt not cut them down; for is the tree of the field man, that it should be besieged of thee? 20 Only the trees of which thou knowest that they are not trees for food, them thou mayest destroy and cut down, that thou mayest build bulwarks against the city that maketh war with thee, until it fall.” 1. 2. 3. 4.

“…for is the tree of the field man, that it should be besieged of thee?” Does this suggest that it is ok to kill a human? The Torah also forbids the destruction of human life, as it states in the Ten Commandments: “"You shall not murder”. But in the above verse it sounds like murder is just dandy, but don’t touch the trees. When is murder justified, and when is it forbidden? Likewise, is it sometimes OK to destroy trees? “Only the trees of which thou knowest that they are not trees for food, thou mayest destroy and cut down, that thou mayest build bulwarks…” It sounds like the destruction of trees is justified, if it has a constructive purpose, like bulwarks. Practically speaking, how would you define this requisite of constructive purpose? Can you think of an instance in your life when you prevented the destruction of something? What is an example of ‘destroying’ something for a higher purpose?

Mishna, Pirkei Avot 4:3 “[Ben Azai] used to say: Do not be scornful of any person and do not be disdainful of anything, for [there is] (you have) no person who doesn’t have his hour, and nothing without a place.”

5. 6. 7.

,‫ְשׂהּ‬ ָ ‫עִיר יָמִים ַרבִּים ְל ִה ָלּחֵם ָעלֶי ָה ְל ָתפ‬-‫תָצוּר אֶל‬-‫יט כִּי‬ ,‫כִּי ִממֶּנּוּ תֹאכֵל‬--‫ ֵעצָהּ ִלנְדֹּ ַח ָעלָיו ַגּ ְרזֶן‬-‫ַשׁחִית אֶת‬ ְ ‫ת‬-‫לֹא‬ ָ ‫ כִּי הָאָדָם עֵץ ה‬:‫וְאֹתוֹ לֹא ִתכְרֹת‬ ‫ לָבֹא ִמ ָפּנֶי ָך‬,‫ַשּׂדֶה‬ --‫עֵץ ַמ ֲאכָל הוּא‬-‫לֹא‬-‫ כִּי‬,‫ ֵתּדַע‬-‫ֲשׁר‬ ֶ ‫ כ רַק עֵץ א‬.‫ַבּמָּצוֹר‬ ‫הִוא‬-‫ֲשׁר‬ ֶ ‫ ָהעִיר א‬-‫ עַל‬,‫ וְָכ ָר ָתּ; וּ ָבנִי ָת מָצוֹר‬,‫ַשׁחִית‬ ְ ‫אֹתוֹ ת‬ ‫עַד ִר ְדתָּהּ‬--‫עֹשׂה ִע ְמּ ָך ִמ ְל ָחמָה‬ ָ

‫ ואל תהי מפליג לכל‬,‫ אל תהי בז לכל אדם‬,‫הוא היה אומר‬ ‫ ואין לך דבר שאין לו‬,‫ שאין לך אדם שאין לו שעה‬,‫דבר‬ ‫מקום‬

What is something that people are scornful of--they think it is useless or unimportant? What would happen if they really believed these words of Ben Azai? What makes something important? (and remember, according to Ben Azai, EVERYTHING is important!) Is your definition consistent the words of Ben Azai? How would Ben Azai define importance? Can you think of someone or something in your own life that you scorn? Pretend for a moment that he/she/it really does have an important place in this world. How does this feel?

Midrash, Sifre “Trees of the field are human”: for the life of a person is from the tree of the field. 8. 9.

This Midrash is quoting the verse that we mentioned above. But here, rather than asking rhetorically, “are trees of the field [like] the human?” we are using the same words to say the opposite: “Trees of the field ARE human”. How is the life of a person from the tree of the field? Why does this make trees ‘human’? Does this also mean that humans are like trees? How so?

Talmud Bavli, Tractate Ta’anit 7b “Rabbi Yohanan says, “Why does the Torah state “A person is a tree of the field”; is a person really a tree of the field?! Rather, because the verse stated prior, “You may eat of them, but you must not cut them down”, and then “you may destroy and cut down”. What is the meaning? If a person is a great scholar, we should “eat of their fruit”. Otherwise, we should avoid them.”

‫אמר ר' יוחנן מאי דכתיב )דברים כ( כי האדם עץ השדה‬ ‫וכי אדם עץ שדה הוא אלא משום דכתיב )דברים כ( כי‬ ‫ממנו תאכל ואותו לא תכרת וכתיב אותו תשחית וכרת הא‬ ‫כיצד אם ת"ח הגון הוא ממנו תאכל ואותו לא תכרת ואם‬ ‫לאו אתו תשחית וכרת‬

10. Why should we avoid the ‘fruit’ of someone who is not a great scholar? Talmud Bavli, Bava Kama 91b “R. Eleazar said, “I heard that he who rends [his garments] too much for a dead person transgresses the command, “bal tashchit” (“do not destroy”)…A palm tree producing even a kav of fruit

‫אמר רבי אלעזר שמעתי שהמקרע על המת יותר מדאי לוקה משום‬ ‫בל תשחית‬ 91

may be cut down. An objection was raised: At what quanitity is an olive tree prohibited to be cut down? A quarter of a kav?--Olives are different since they are more important. R. Chanina said, “My son did not pass away except for having cut down a fig tree before its’ time. Ravina, however, said, “If the value [for other purposes] exceeds the value of the fruit, it is permitted [to be cut down].”

… ‫דיקלא דטען קבא אסור למקצציה מיתיבי כמה יהא בזית ולא יקצצו‬ ‫רובע שאני זיתים דחשיבי א"ר חנינא לא שכיב שיבחת ברי אלא‬ ‫דקץ תאינתא בלא זמנה אמר רבינא ואם היה מעולה בדמים מותר‬

These Rabbis are defining a practical definition for how to distinguish between useless and purposeful ‘destruction’. Ravina explains that if the value for other purposes exceeds that of the fruit, it is permitted to be cut down. 11. These laws do not apply only to fruit trees. The Rabbis explain that they really apply to everything. Can you think of something that you would like to destroy for a constructive purpose? Moses Maimonides. Mishnah Torah, Hilchot Melachim 6:10 “…Not only one who cuts down trees, but also one who smashes household goods, tears clothing, demolishes a building, stops up a spring, or destroys articles of food with destructive intention transgresses the command, “you must not destroy”.

‫ וְקוֹ ֵר ַע‬,‫ְשׁבֵּר ֵכּלִים‬ ַ ‫ ֵאלָא כָּל ַהמּ‬,‫וְלֹא ָהאִילָנוֹת ִבּ ְלבָד‬ ‫ וּמְאַבֵּד ַמ ֲאכָלוֹת ֶדּ ֶר ְך‬,‫ וְסוֹתֵם ַמ ְעיָן‬,‫ וְהוֹרֵס ִבּנְיָן‬,‫ְבָּגדִים‬ ְ ‫ת‬-‫עוֹבֵר ְבּ"לֹא‬--‫ַשׁ ָחתָה‬ ְ‫ה‬ ‫יט(; וְאֵינוּ‬,‫ַשׁחִית" )דברים כ‬ ‫ ֵאלָא ַמכַּת ַמרְדּוּת ִמ ִדּ ְברֵיהֶם‬,‫לוֹקֶה‬

Sefer haChinuch “The purpose of this mitzvah (bal tashchit) is to teach us to love that which is good and worthwhile and to cling to it, so that good becomes a part of us and we will avoid all that is evil and destructive. This is the way of the righteous and those who improve society, who love peace and rejoice in the good in people and bring them close to Torah: that nothing, not even a grain of mustard, should be lost to the world, that they should regret any loss or destruction that they see, and if possible they will prevent any destruction that they can…” 12. What would the world look like, if most people sincerely learned the lesson of “bal tashchit”, “you shall not destroy”? Rabbi Samson Raphael Hirsch, Horeb #56 “Do not destroy” (bal tashchit) is the first and most general call of God…If you should raise your hand to play a childish game, to indulge in senseless rage, wishing to destroy that which you should only use, wishing to exterminate that which you should only utilize, if you should regard the beings beneath you as objects without rights, not perceiving the God who created them, and therefore desire that they feel the might of your presumptuous mood, instead of using them only as the means of wise human activity---then God’s call proclaims to you, “Do not destroy anything! Be a mentsh (a decent human being)! Only if you use the things around you for wise human purposes, sanctified by the word of My teaching, only then are you a mentsh and have the right over them which I have given you as a human. However, if you destroy, if you ruin—at that moment you are not a human but an animal, and you have no rights to the things around you.”” 13. Rabbi Hirsch says, “if you destroy…you have no rights to the things around you”. Why were humans given “rights” to the things around them? Why do they lose them, if they are destructive? Rabbi Yechezkel Landau, Responsa Noda B’Yehunda YD 10 “Question: can Jews hunt? (Animals that are killed using hunting weapons are not considered kosher. Our question is not about eating the animals; it is about the act of hunting itself. ) Answer: …There is no issue of “bal tashchit” here, because one benefits from the skins of the animal, and it is not done in a wantonly destructive way. The central prohibition of “bal taschit” is in the chopping of fruit trees; that is, not to destroy something from which humans can benefit. This may apply to ownerless items, but to things which incur no loss to humans, it doesn’t apply. Therefore, forest creatures, who provide no benefit to humans with their life, and only in their death provide skins and meat, how can we say “bal tashchit” is applicable?” 14. In light of a modern understanding of the ecosystem, would you agree with the ruling of this Rabbi, that forest creatures provide no benefit to humans with their life? (and only their death?) 15. It sounds like something is only subject to the prohibition of “bal tashchit” if it provides benefit to humans. However, Ben Azai did say above that everything has its’ place. Granted, there is no prohibition of “bal tashchit”, but would the Torah tradition still maintain that these forest animals are important to God, to humans, and to the world, in a different sense?

American Zion Mishnah Kiddushin 1:9 Any commandment which is not tied to the land applies in the ‫ ובחוצה‬,‫נוהגת בארץ‬--‫כל מצוה שאינה תלויה בארץ‬ Land [of Israel] and outside the Land [of Israel]. And any ‫אינה נוהגת אלא‬--‫ וכל מצוה שהיא תלויה בארץ‬.‫לארץ‬ commandment which is tied to the land only applies in the Land [of Israel], except for [the prohibitions on] orlah and inter‫ אף‬,‫ חוץ מן העורלה והכלאיים; ורבי אליעזר אומר‬,‫בארץ‬ species mingling; and Rabbi Eliezer says: Even [the prohibition .‫החדש‬ on] new grain. Orot, By Rabbi Abraham Isaac Hakohen Kook. Translations by Rabbi Bezalel Naor. Through the distancing from connection to the Secrets, comes a conception of the holiness of Eretz Yisrael in an murky way. Through our becoming foreign to the secret of Hashem- the highest aspects of the depth of Divine life turn into superficial matters which don't enter into the depths of the soul, and then of course the soul of the People and the individual lack their full strength, and the exile finds appeal in itself. Because when we look only at the revealed parts of life, nothing fundamental will appear lacking by not having the Land and sovereignty and all the technical aspects of the building of the people. The basis of yearning for redemption is from that perspective like a side branch, unable to connect with what Judaism seems to be about. And that "insignificance" itself testifies to the lack of understanding in these sustenance-deprived visions. We are not degrading any kind of form or understanding that is based on righteousness, feelings of understanding and Awe of Heaven in any way, except for in the way these visions desire downplay the Secrets, and their tremendous affect on the spirit of our people, for that is a disaster that we are obliged to fight, with thought and understanding, holiness and strength. Zelda. The Delicate Light of My Peace A butterfly hailing from paradise Clung to the flower I planted In autumn Letters from on high on its golden wings Signs of God. In these signs That before my eyes sank into space Fluttered the delicate light Of my peace. Prayer for the State of Israel Rock and champion of Israel, please bless the state of Israel, first fruit of the flourishing of the fruit of our redemption. Guard it in the abundance of your love. Spread over it the shelter of your peace. Send forth your light and truth to those who lead and judge it, and to those who hold elective office. Establish in them, through your presence, wise counsel, that they might walk in the way of justice, freedom and integrity. Strengthen the hands of those who guard our holy land. Let them inherit salvation and life. And give peace to the land, and perpetual joy to its inhabitants. Appoint for a blessing all our kindred of the house of Israel in all the lands of their dispersion. Plant in their hearts a love of Zion. And for all our people everywhere, may God be with them, and may they have the opportunity to go up to the land. Cause your spirit’s influence to emanate upon all dwellers of our holy land. Remove from their midst hatred and enmity, jealousy and wickedness. Plant in their hearts love and kinship, peace and friendship. And soon fulfill the vision of your prophet Nathan: “Nation shall not lift up sword against nation. Let them no longer learn ways of war.” And let us say: Amen. Noam Elimelech, 12th century I have heard a sweet parable from the mouth of our Master and Teacher the Rabbi the Maggid of Rovno, the memory of the righteous is for a blessing. We see that now that we are in the bitter exile some people are gifted with the holy spirit far more easily than in the days of the prophets when, it is well known, they were obliged to engage in conjurations and remain in solitude for lengthy periods before they could attain to prophecy and the Holy Spirit. He gave this fine and sweet parable. When a king is in his palace with full regal honors paid to him, he will be annoyed if a friend invites him to have a meal in his house, for it is beneath the king’s dignity to leave the splendor of his palace to visit someone. This is so even if the repast prepared for the king is exceedingly lavish. It is quite impossible for anyone to get the king to consent to be his guest unless he first makes due preparations and begs those close to the king to intercede on his behalf. But when the king is on a journey and wishes to stay overnight in a certain place, he will be prepared to stay even in the village inn provided that it is clean. The application of the parable is obvious. When the Temple stood and the glory of the Shekhinah resided in the Holy of Holies, great effort was required if a man was to succeed in drawing down the Holy Spirit, as we find in connection with the ceremony of rejoicing at the Water Drawing, when they drew down the Holy Spirit. But now in the bitter exile the ho!y Shekhinah is in exile with us and, for our sins, wanders from place to place and is prepared to dwell with any man who is free from sin. And the words of a wise man’s mouth are gracious.

Three Part History of Jewish Farming By Scott Hertzberg. December 2009 The history of Jewish farming in America can be divided into three periods. I. Jewish Farm Settlements 1882-1900 Thousands of Jewish immigrant families attempted to settle on farm colonies during this period. Many of the colonies were part of the secular and communal Am Olam movement. Many colonies were sponsored by Jewish philanthropic groups such as the Hebrew Immigrant Aid Society and the Baron De Hirsch Fund that purchased large tracts of uncleared land far from cities and attempted to settle groups on them. With few exceptions in Southern New Jersey (Woodbine) and Connecticut (the Colchester and Ellington area) the colonies were short-lived failures. Due to disease, unfavorable weather, inexperience, poor land and other obstacles, the colonies averaged no more than five seasons. II. Jewish Farm Communities. 1900-1960 During the early 1900s, attempts at group settlement and collective ownership gave way to settling individual families on farms. In 1900, the Baron De Hirsh Fund founded the Jewish Agricultural and Industrial Assistance Society (JAIAS). Because of the failures of early large scale group settlements, the JAIAS pretty much from its start focused on settling individual families on abandoned farms near metropolitan areas. The JAIAS provided loans to thousands of Jewish farmers and advised them on how to farm by sending out experts and publishes for fifty years a magazine called the Jewish Farmer. Jewish farming communities arose in coastal southern New Jersey (poultry and eggs, vegetable truck farming), Petaluma California ( eggs), New York, Connecticut (dairy, vegetables, cattle), Florida (citrus, tomatoes), Ohio and Michigan (fruit and vegetables). The communities were very cohesive and started their own cooperatives and other mutual aid associations (insurance, loans). Many were “intact” Jewish communities with shuls, shoichets, and burial societies. A good deal of these family farms went bust during the depression years. The ones that remained or got into farming around 1940, thrived during the Second World War with the high demand for eggs and other products. At its peak right after the war, the Jewish farm population in America consisted of around 100,000 people and 25,000 families (Jews in American Agriculture: The History of Farming by Jews in the Unities States. Jewish Agricultural Society. 1954). From 1950 to 1970, most Jewish family farms went out of business as farming got more concentrated (“Get Big or Get Out”). A few maverick families bucked the trend and continued to farm. III. Organic and other New Jewish Farmers 1970-Present Many a city or suburban born Jew has become organic farmer since the organic movement picked up steam in the 1970s. Several have become highly successful owners of national companies: Gary Hirshberg (Stonyfield Yogurt), Sam Kahn (Cascade Farms), Ben and Jerry, Drew and Myra Goodman (Earthbound Farm). Others run large farms (Michael Doctor in Connecticut., Steve Pincus of Tipi Produce in Wisconson). The majority like myself run smaller operations that market directly to customers.. Considering the interest of young Jews in agriculture, the number of Jewish-American farmers should only rise. One common mistake is to think that the first period represents the entire history, that all Jewish attempts to farm were idealistic failures. Another mistake is to think that the third period represents the entire history. The middle period, the largest and most sucessful period, is what is often overlooked. References: Jews in American Agriculture: An Annotated Bibliography. (2007). Irwin Weintraub. McFarland Press. A comprehensive review of the surprisingly large about of books, articles and archives related to Jewish Farmers in America. The Land Was Theirs: Jewish Farmers in the Garden State (1992).Gertrude Wishnick Dubrovsky. University of Alabama Press Dubrovsky focuses on her hometown of Farmingdale New Jersey to tell the story of Jewish egg farmers in New Jersey. Jewish Farmers of America Wiki. Moderated by Scott Hertzberg http://jewishfarmersofamerica.wikispaces.com/ The Jewish Farmer Blog by Scott Hertzberg http://jewishfarmer.wordpress.com/

Multiples of 18 and Farming Between Rows: One of the top organic farmers in America recommends a crop spacing system based on multiples of 18 inches. “The ideal row and wheel spacing is one that suits your particular crops. Check if the harvesting and cultivating tools of your choice are made to fit your system (i.e. can they be set up to cultivate & harvest your bed width & the row spacing of all your crops and fit on your tractors). At Roxbury farm, we have a raised bed system. All tractors have a wheel spacing of 72 inches, allowing for a bed top of 54 inches. “ 72 inches 18 ˝ 9˝ 9˝ 9˝ 9˝ 18 ˝ From How to Purchase Equipment. Jean Paul. Roxbury Farm. http://www.roxburyfarm.com/pdf_documents/equipment_purchase.pdf In the row: From my experience multiples of 18’ are also a good distances in between plants in the rows. 18” is good space between head lettuce, peppers and eggplant. 36” for tomatoes and squash. In the greenhouse: 36 hole tray is good for squash and tomatoes. 72 hole trays are the best for lettuce and other greens. Relations Between American and Israeli Farmers. From the wee beginning the American Zionists in the Habonim Dror ahd HaShomer Hatzair youth movements used American farms to train for working on kibbutz after Aliya. The use of farms as a training ground for Aliya grew with the popularity of Zionism. Selections about the use of farms as from Hechulutz in America (1960). Nachum Guttman.http://www.habonimdror.org/resources/arise%20and%20build/Hechalutz%20in%20America.htm It was during the last two decades of the nineteenth century that groups of prospective settlers in Palestine were formed in Philadelphia, Pittsburgh, and San Francisco; their ultimate fate is unknown. In that era, America welcomed a stream of emigrants from Russia, the Am Olam, who sought to become farmers in this country and actually laid the foundation for Jewish farm settlements in New Jersey and elsewhere. Am Olam far outnumbered the Biluim, who simultaneously were heading for Palestine from the Russian Pale. While ideologically the American Hechalutz of that period was akin to the movement in Europe, there was virtually no practical contact with that section or with Palestine itself. The existence of the Second Aliya was apparently unknown here. The American movement made little headway, and the handful of members concentrated on training themselves. A group enrolled at the Woodbine Agricultural School in 1908, and, despite the anti-Zionist tenor of the institution, held meetings and published a bi-monthly. They contacted other youths and in October held a meeting in Philadelphia where the Haikar Hatzair organization was formally launched. In 1911, Haikar Hatzair concluded an agreement with Dr. Arthur Ruppin to send a dozen members to take over a farm at Kinneret in 1912. However, only four members actually went to Palestine; they Joined some other workers on the scene, forming the first "American kvutza." Among the Americans was a California-trained agriculturist, named Berele Klei, who introduced systematic methods and was known as "The American." Ibid. With the outbreak of World War I, a new turn of events brought two leaders of Palestinian Jewry to America: David BenGurion and Itzhak Ben-Zvi arrived in 19H. They zealously started a campaign to organize Hechalutz, to prepare a reserve of pioneers for Palestine when hostilities ceased. About one hundred fifty young men signed up. They began to study Hebrew and to work on farms. Many subsequently joined the Jewish Legion; and, of these, some remained permanently in Palestine. In 1932, a committee was established by the various American Zionist bodies, in conjunction with the movement in Palestine—the Vaad L'Maan Hechalutz. A leading spirit in the venture was a member of Degania Bet, Hillel Giladi. The committee was composed of representatives of the Poale Zion-Zeire Zion, Pioneer Women, Farband, Avukah, Young Judaei, Gordonia, Young Poale Zion Alliance, Junior Hadassah, and the League for Jewish Youth. During the first year, a training farm was opened at Parkeville, Maryland; the Hechalutz Bulletin was inaugurated, and fourteen branches organized, with one hundred thirty members. Word of the movement spread rapidly from coast to coast, but in some instances there were cases of "spontaneous generation"—it seemed as though the idea had ripened in a number of communities at the same time. In Minnesota, a small group of college students founded a training farm near Anoka. The same April, twenty-eight American chalutzim received aliya certificates and sailed for Degania Bet, accompanied by Hillel Giladi. A communal apartment was set up in New York, the first of several that had more or less permanence in that city and elsewhere. With the arrival of the first official delegate from Palestine to the movement, Lassya Galili, in October, plans were made for the first convention of Hechalutz in December, 1933. The Vaad L'maan Hechalutz turned over the affairs of the organization to a duly elected executive committee of Hechalutz members. Shortly thereafter, an aliya group went first to Kinneret and then to Afikim. In the years following, Hechalutz embarked on a hachshara (vocational training) program that involved a number of farms in the East, the Midwest, and the Pacific coast, as well as Canada. The center, however, remained in New Jersey, where the Brown Farm at Hightstown was leased in 1934.”

In 1936, another ebullient delegate of Histadrut arrived to serve as shaliach to the movement—Italian-born Enzo Sereni. Under his direction, a farm was purchased at Creamridge, New Jersey, which was to serve for more than a decade as a training center for Habonim chalutzim and as a mecca for thousands of friends of the movement.” Since the principal aim of Hechalutz was to train pioneers for life in Palestine, with special emphasis on the kibbutz, most of the energy of the membership was directed toward this goal. No absolute statistics are available, but the fact is that hundreds of young men and women did go through the ranks of the movement, many achieving aliya and many drifting away before taking the final steps toward self-realization. Those who settled in Israel have made a notable contribution to the life of the country. The chaverim who came to Israel faced many special problems: lack of adequate preparation, an easy road back to America, insufficient understanding of their mentality on the part of the Israelis, and so on. The overall influence of Hechalutz cannot be measured solely by the number of pioneers who went to Israel under its auspices. Many more young people, having had some contact with the movement, must have been inspired to venture abroad and see what the experiment was all about. The adult Zionist movement, too, gained spiritual substance during the nearly two decades when Hechalutz was in its prime. Yehuda Amichai. “Forgetting Someone” Translated by Chana Bloch Forgetting someone is like forgetting to turn off the light In the backyard so it stays lit all the next day But then it is the light that makes you remember. Yehuda Amichai. “A Jewish Cemetery in Germany” Translated by Chana Bloch and Chana Kronfeld On a little hill amid fertile fields lies a small cemetery, A Jewish cemetery behind a rusty gate, hidden by shrubs, abandoned and forgotten. Neither the sound of prayer nor the voice of lamentation is heard there For the dead praise on the Lord. Only the voices of our children ring out, seeking graves and cheering Each time they find one---like mushrooms in the forest, like wild strawberries. Here’s another grave! There’s the name of my mother’s mothers, and a name form the last century. And here’s a name and there! And as I was about to brush the moss from the name— Look! An open hand engraved on the tombstone, the grave of a kohen, His fingers splayed in a spasm of holiness and blessing, And here’s a grave concealed by a thicket of berries that has to be brushed aside like a shock of hair from the face of a beautiful beloved woman. Yehuda Amichai. “If I Forget Thee, Jerusalem” If I forget thee, Jerusalem, Then let my right be forgotten. Let my right be forgotten, and my left be remember. Let my left be remember, and your right close And your mouth open near the gate. I shall remember Jerusalem And forget the forest—my love will remember, And open her hair, will close my window, Will forget my right, Will forget my left. If the west wind does not come

I’ll never forgive the walls, Or the sea, or myself. Should my right forget My left shall forgive, I shall forget all water,’ I shall forget my mother. If I forget thee, Jerusalem, Let my blood be forgotten. I shall touch your forehead, Forget my own, My voice change For the second and last time To the mosts terrible of voices— Or silence

Seder Zeraim, the Levites, and Holiness Devarim 10:8-9 8 At that time the LORD separated the tribe of Levi, to bear the -‫ אֶת‬,‫ָשׂאת‬ ֵ ‫ ל‬,‫ ֵשׁבֶט ַה ֵלּוִי‬-‫ ִה ְבדִּיל יְהוָה ֶאת‬,‫ח ָבּעֵת ַההִוא‬ ark of the covenant of the LORD, to stand before the LORD to ,‫ִשׁמוֹ‬ ְ ‫ְשׁרְתוֹ וּ ְל ָב ֵר ְך בּ‬ ָ ‫ ַלעֲמֹד ִל ְפנֵי יְהוָה ל‬--‫יְהוָה‬-‫אֲרוֹן ְבּרִית‬ minister unto Him, and to bless in His name, unto this day. 9 Therefore Levi hath no portion nor inheritance with his brethren; -‫עִם‬--‫ ֵחלֶק וְנַ ֲחלָה‬,‫ ָהיָה ְל ֵלוִי‬-‫כֵּן לֹא‬-‫ ט עַל‬.‫עַד הַיּוֹם ַהזֶּה‬ the LORD is his inheritance, according as the LORD thy God ,‫ יְהוָה הוּא נַ ֲחלָתוֹ‬:‫ ֶאחָיו‬.‫ֲשׁר ִדּבֶּר יְהוָה אֱלֹהֶי ָך לוֹ‬ ֶ ‫ַכּא‬ spoke unto him. 1. 2. 3.

Why do you think God need to “separate” the tribe of Levi, in order that it may perform Holy Service? “Therefore Levi hath no portion etc.” Why is Levi not also given portion, like the rest of the Tribes? What does it mean, “The LORD is his inheritance”? How can God be my inheritance?

Rashi, Devarim 10:8-9 At that time: During the first year of your departure from Egypt, when you erred [by making] the calf, and the sons of Levi did not thus err, the Omnipresent separated them from you. Therefore, Levi has no portion: since they were separated for the service of the altar, and therefore are not available to plow and sow. The Lord is his inheritance: Levi receives his daily fare, designated for him, from the King’s house [i.e., with the gifts due the Kohanim, granted them by God].

‫ בשנה הראשונה לצאתכם ממצרים וטעיתם‬:‫בעת ההוא‬ ‫ וסמך מקרא‬.‫ הבדילם המקום מכם‬,‫בעגל ובני לוי לא טעו‬ ‫זה לחזרת בני יעקן לומר שאף‬. ,‫בזו לא טעו בה בני לוי‬ ‫אלא עמדו באמונתם‬ ‫ לפי שהובדלו לעבודת‬:‫על כן לא היה ללוי חלק‬ .‫מזבח ואינן פנויין לחרוש ולזרוע‬ .‫ נוטל פרס מזומן מבית המלך‬:‫ה' הוא נחלתו‬

Rashi uses the language of “error” to describe the sin of the Golden Calf. Do you normally think of a sin as an “error”, or mistake? What do you think is significant about this perspective of sin? Does it make sense to that Levi become the Priests simply because they did not “err”?

Rambam, Mishnah Torah, Hilchot Shmita u’Yovel 13:12-13 [12] Why did the Levites not receive a portion in the inheritance of Eretz Yisrael and in the spoils of war like their brethren? Because they were set aside to serve God and minister unto Him and to instruct people at large in His just paths and righteous judgments, as [Deuteronomy 33:10] states: "They will teach Your judgments to Jacob and Your Torah to Israel." Therefore they were set apart from the ways of the world. They do not wage war like the remainder of the Jewish people, nor do they receive an inheritance, nor do they acquire for themselves through their physical power. Instead, they are God's legion, as [ibid.:11]: states: "God has blessed His legion" and He provides for them, as [Numbers 18:20] states: "I am your portion and your inheritance." [13] Not only the tribe of Levi, but any one of the inhabitants of the world whose spirit generously motivates him and he understands with his wisdom to set himself aside and stand before God to serve Him and minister to Him and to know God, proceeding justly as God made him, removing from his neck the yoke of the many reckonings which people seek, he is sanctified as holy of holies. God will be His portion and heritage forever and will provide what is sufficient for him in this world like He provides for the priests and the Levites. And thus David declared [Psalms 16:5]: "God is the lot of my portion; You are my cup, You support my lot."

‫ִשׂ ָראֵל‬ ְ ‫וּ ְב ִבזָּתָהּ עִם ]יב[ וְָלמָּה לֹא זָכָה ֵלוִי ְבּנַ ֲחלַת ֶארֶץ י‬ ‫ וּלְהוֹרוֹת‬,‫ְשׁרְתוֹ‬ ָ ‫ ִמ ְפּנֵי ֶשׁ ֻה ְבדַּל ַלעֲבֹד אֶת ה' וּל‬:‫ֶאחִיו‬ ְ ‫ְשׁרִים וּמ‬ ָ ‫ְדּ ָרכָיו ַהיּ‬ ‫ ֶשׁנֶּ ֱאמָר "יוֹרוּ‬--‫ִשׁ ָפּטָיו ַה ַצּדִּיקִים ָל ַרבִּים‬ .(‫י‬,‫ִשׂ ָראֵל" )דברים לג‬ ְ ‫ וְתוֹ ָר ְת ָך ְלי‬,‫ִשׁ ָפּטֶי ָך ְליַעֲקֹב‬ ְ‫מ‬ ‫ִשׁאָר‬ ְ ‫לֹא עוֹ ְרכִין ִמ ְל ָחמָה כּ‬--‫ְלפִי ָכּ ְך ֻה ְבדְּלוּ ִמ ַדּ ְרכֵי הָעוֹלָם‬ ְ‫י‬ ‫ וְלֹא זוֹ ִכין ְל ַע ְצמָן בְּכוֹ ַח גּוּפָן; ֵאלָא‬,‫ וְלֹא נוֹ ֲחלִין‬,‫ִשׂ ָראֵל‬ ‫ וְהוּא‬,(‫יא‬,‫ ֶשׁנֶּ ֱאמָר " ָבּ ֵר ְך ה' חֵילוֹ" )דברים לג‬,'‫הֶם חֵיל ה‬ ‫ ֶשׁנֶּ ֱאמָר‬,‫בָּרוּ ְך הוּא זִכָּה ָלהֶם‬.( "‫" ֲאנִי ֶח ְל ְק ָך וְנַ ֲח ָל ְת ָך‬ ‫כ‬,‫)במדבר יח‬ ‫ ֵאלָא כָּל אִישׁ וְאִישׁ ִמכָּל‬,‫ָבּאֵי ]יג[ וְלֹא ֵשׁבֶט ֵלוִי ִבּ ְלבָד‬ ‫ֲשׁר נָ ְדבָה רוּחוֹ אוֹתוֹ וֶ ֱהבִינוֹ ַמדָּעוֹ ְל ִה ָבּדֵל ַלעֲמֹד‬ ֶ ‫הָעוֹלָם א‬ ‫ָשׁר כְּמוֹ‬ ָ ‫ וְ ָה ַל ְך י‬,'‫ְשׁרְתוֹ וּ ְל ָעבְדוֹ ְל ֵדעָה אֶת ה‬ ָ ‫ִל ְפנֵי ה' ל‬ ‫ֶשׁבּוֹנוֹת‬ ְ ‫ וּ ָפרַק ֵמעַל ַצוָּארוֹ עֹל ַהח‬,‫ָשׂהוּ ָהאֱלֹהִים‬ ָ ‫ֶשׁע‬ ‫ ֲהרֵי זֶה נִ ְת ַקדַּשׁ קֹדֶשׁ‬--‫ֲשׁר ִבּקְּשׁוּ ְבּנֵי הָאָדָם‬ ֶ ‫ָה ַרבִּים א‬ ִ ‫ֳקד‬ ;‫ וְיִ ְהיֶה ה' ֶחלְקוֹ וְנַ ֲחלָתוֹ לְעוֹלָם וּלְעוֹ ְלמֵי עוֹ ָלמִים‬,‫ָשׁים‬ ‫ כְּמוֹ ֶשׁזִּכָּה לַכּוֹ ֲהנִים‬,‫וְיִזְכֶּה לוֹ בָּעוֹלָם ַהזֶּה ָדּבָר ַה ַמּ ְספִּיק לוֹ‬ —‫ ֶח ְלקִי וְכוֹסִי‬-‫ ְמנָת‬,'‫ ֲהרֵי ָדּוִיד אוֹמֵר "ה‬.‫וְַל ְלּוִיִּים‬.( ,‫אַתָּה‬ ‫ה‬,‫תּוֹמִי ְך גּוֹ ָרלִי" )תהילים טז‬ 97

5. 6.

“Not only the tribe of Levi etc.” From where does the Rambam draw the conclusion that this attitude of “sanctification” is proper not only for Levi, but for “any one of the inhabitants of the world”? Is the message conveyed about the Levites that it is better or preferable to leave the ways of the world and become “sanctified”?

R. Meir Simcha Cohen of Dvinsk, Meshech Chochma, Shemot 26:33 Parshat Terumah “The veil shall divide for you between the holy place and the most holy”. This can be understood in accordance with the passage from Divrei haYamim I, “and Aharon was separated, that he should be sanctified as most holy”. This is what is meant by the veil dividing you “between the holy place and the most holy”: sinice Aharon was commanded to go behind the veil, he is termed “the most holy”. But one who is only “holy” is not allowed to go behind the veil. Therefore, “the veil shall divide for you”; from God’s perspective, which emerges from between the Cherubim (on the Ark), there is no difference, because “God’s glory fills the world” – only on our part is there a division. Understand this well. 7.

Since the Levites are already considered to be “sanctified” or “holy”, what additional holiness does Aharon possess that gives him the status of “most holy”? 8. What is the perspective that emerges from one who is worthy of going behind the veil, the entrance to the Holy of Holies (The innermost chamber of the Beit haMikdash)? 9. What do you think is meant by, “only on our part is there a division”. What does it mean that our perspective has “division”? Give examples of this. 10. What do you think it looks like “from God’s perspective”, where there is no division? How would you view the examples you gave differently? Wendel Berry, The Unsettling of America Social fashion, delusion, and propaganda have combined to persuade the public that our agriculture is for the best of reasons the envy of the Modern World. American citizens are now ready to believe without question that it is entirely good, a grand accomplishment, that each American farmer now “feeds himself and 56 others.” They are willing to hear that “96 percent of America’s manpower is freed from food production” – without asking what it may have been “freed” for, or how many as a consequence have been “freed” from employment of any kind. 11. How is this perspective of “freedom” from agriculture different from that expressed by the Torah about the Levites? 12. Would this author agree that if someone had a noble purpose in life that required him to minimize the activities pertaining to his livelihood—such a perspective of “freedom” would be positive or worthwhile? 13. What are this author’s concerns about Americans who are “freed” from a life of agriculture? What are the consequences?