mılsteın edıtıon חמשה חומשי תורה עם ליקוטי בבלי וירושלמי WITH THE teachıngs of the talmud פרשת בהר-בחקתי Parashas Behar-Bechukosai ArtScroll Series Ra

mılsteın edıtıon חמשה חומשי תורה עם ליקוטי בבלי וירושלמי WITH THE teachıngs of the talmud פרשת בהר-בחקתי Parashas Behar-Bechukosai ArtScroll Series Rabbi Nosson Scherman / Rabbi Gedaliah Zlotowitz General Editors Rabbi Meir Zlotowitz,ז ל Founder

/ 644 ספר ויקרא פרשת בהר כה / א ג פרשת בהר [כה] א ו י ד בּ ר יהוה א ל מ שׁ ה בּ ה ר ס ינ י ל אמ ר: ב דּ בּ ר א ל בּ נ י י שׂ ר א ל ו א מ ר תּ א ל ה ם כּ י ת ב אוּ א ל ה א ר ץ א שׁ ר א נ י נ ת ן ל כ ם ו שׁ ב ת ה ה א ר ץ שׁ בּ ת ל יהו ה: ג שׁ שׁ שׁ נ ים תּ ז ר ע שׂ ד ך (א) בּ ה ר ס ינ י. מ ה ע נ י ן שׁ מ יטּ ה א צ ל ה ר ס ינ י, ו ה ל א כ ל ה מּ צ ו ת נ א מ רוּ מ סּ ינ י. א לּ א מ ה שׁ מ יטּ ה נ א מ רוּ כּ ל לוֹת יה [וּפ ר טוֹת יה [ ו ד ק דּוּק יה מ סּ ינ י, א ף כּוּלּ ן נ א מ רוּ כּ ל לוֹת יה ן ו ד ק דּוּק יה ן מ סּ ינ י. כּ ך שׁ נוּי ה בּ תוֹר ת כּ ה נ ים (פרשתא א, א). ו נ ר א ה ל י שׁ כּ ך פּ ירוּשׁ הּ, ל פ י שׁ לּ א מ צ ינוּ שׁ מ יטּ ת ק ר ק עוֹת שׁ נּ שׁ נ ית The land shall observe a ו שׁ ב ת ה ה א ר ץ שׁ בּ ת ל ה.2 Shabbos rest for Hashem. Hashem s Land The Torah commands that fields in Eretz Yisrael must be left unplanted and unplowed every seventh year (Shemittah), and that any produce that grows during the Shemittah year is considered ownerless even if it was grown on private property. Anyone who wishes may pick the fruits and eat them. ו שׁ ב ת ה ה א ר ץ שׁ בּ ת ל ה. ה נּוֹט ע כּ ר ם ל ה ק דּ שׁ פּ טוּר מ ן ה ע ר ל ה, וּמ ן ה ר ב ע י, וּמ ן ה עוֹל לוֹת, ו ח יּ יב בּ שׁ ב יע ית. ר בּ י ז ע יר א בּ שׁ ם ר בּ י יוֹח נ ן: ו שׁ ב ת ה ה א ר ץ שׁ בּ ת ל ה, דּ ב ר שׁ הוּא ל ה, שׁ ב יע ית ח ל ה ע ל יו. (ירושלמי פאה ז, ז; ירושלמי פסחים ד, ח): Shemittah produce may be used for eating, drinking, anointing oneself, or as fuel for a lamp, but not for other purposes. When there is no more of a specific type of produce available in the fields, any of that food one has stored in his house must be brought outside. Our pasuk introduces the laws of Shemittah with the words, the land shall observe a Shabbos rest for Hashem. This teaches that even produce grown in a field or vineyard that is consecrated for the Beis HaMikdash ( for Hashem ) is subject to the laws of Shemittah, even though it is not subject to other mitzvos such as orlah, reva i, and oleilos 1 (Yerushalmi Pe ah 7:7; Yerushalmi Pesachim 4:8). מ ילּ ה כּ ת יב ו שׁ ב ת ה ה א ר ץ שׁ בּ ת ל ה, ל ע נ י ן ל א ת ע שׂ ה שׁ בּוֹ (ירושלמי כלאים ח, א; ירושלמי שבת ז, ב; ירושלמי סנהדרין ז, ה): Transgressing a negative commandment is punishable with malkus (lashes), while transgressing a positive commandment is not. Our pasuk begins with the positive commandment, the land shall observe a Shabbos rest for Hashem, which indicates that one may not do any work on the land during the Shemittah (seventh, sabbatical) year. Later, 2 the Torah adds a negative commandment, your field you shall not sow and your vineyard you shall not prune. Sowing and pruning were already included in the general prohibition of our pasuk. Why were these two types of work singled out? According to one opinion, these two were singled out to teach us what types of work are forbidden: Just as sowing and pruning benefit the field or tree and are punishable with malkus, so too, any work that benefits the field or tree, such as plowing, is included in the negative commandment and is punishable with malkus. According to a second opinion, since the pasuk that singles out sowing and pruning presents a negative commandment, it cannot teach us about the other forms of work that are included in our pasuk s positive commandment. Therefore, only sowing and pruning are punishable with malkus, and all other forms of work are not. A third opinion is that by singling out two forms of work, the Torah is limiting the scope of our positive command. Therefore, only these two types of labor are forbidden, and the positive commandment (to allow the land to rest ) is referring only to sowing and pruning. According to this opinion, plowing during the Shemittah year is actually permitted (Yerushalmi Kilayim 8:1; Yerushalmi Shabbos 7:2; Yerushalmi Sanhedrin 7:5). רש י PARASHAS BEHAR 25. אונקלוס א וּמ לּ יל י י ע ם מ שׁ ה בּ טוּר א ד ס ינ י ל מ ימ ר: ב מ לּ ל ע ם בּ נ י י שׂ ר א ל ו ת ימ ר ל הוֹן א ר י ת ע לוּן ל א ר ע א דּ י א נ א י ה ב ל כוֹן ו ת שׁ מ ט א ר ע א שׁ מ טּ ת א ק ד ם י י : ג שׁ ית שׁ נ ין תּ ז ר ע ח ק ל ך בּ ע ר בוֹת מוֹא ב בּ מ שׁ נ ה תוֹר ה, ל מ ד נוּ שׁ כּ ל לוֹת יה וּפ ר טוֹת יה [נ א: וּפ ירוּשׁ יה [ כּוּלּ ן נ א מ רוּ מ סּ ינ י. וּב א ה כּ תוּב ו ל מּ ד כּ אן ע ל כּ ל דּ בּוּר שׁ נּ ד בּ ר ל מ שׁ ה שׁ מּ סּ ינ י ה יוּ כּוּלּ ם, כּ ל לוֹת יה ן ו ד ק דּוּק יה ן, ו ח ז רוּ ו נ שׁ נוּ בּ ע ר בוֹת מוֹא ב: (ב) שׁ בּ ת ל ה'. ל שׁ ם ה', כּ שׁ ם שׁ נּ א מ ר בּ שׁ בּ ת בּ ר אשׁ ית (שמות כ, י; תורת כהנים פרק א, ב): Negative, Positive, or Neither? ו שׁ ב ת ה ה א ר ץ שׁ בּ ת ל ה. דּ ר בּ י ל ע ז ר א מ ר: לוֹק ין ע ל י ד י ח ר ישׁ ה בּ שׁ ב יע ית... מ ה טּ ע ם דּ ר בּ י ל ע ז ר? ו שׁ ב ת ה ה א ר ץ שׁ בּ ת ל ה כּ ל ל, שׂ ד ך ל א ת ז ר ע ו כ ר מ ך ל א ת ז מ ר (פסוק ד) פּ ר ט, ה זּ ר ע ו ה זּ מ ר בּ כ ל ל ה יוּ, ו ל מּ ה י צ אוּ? ל ה קּ ישׁ א ל יה ן, ו לוֹמ ר ל ך : מ ה ז ר ע ו ז מ ר מ יוּח ד שׁ ה ן ע בוֹד ה בּ א ר ץ וּב א יל ן, א ף כּ ל דּ ב ר שׁ הוּא ע בוֹד ה בּ א ר ץ וּב א יל ן... ר בּ י י ר מ י ה א מ ר: עוֹב ר בּ ע שׂ ה. ו ר בּ י יוֹס ה א מ ר: א פ ילּוּ ע שׂ ה א ין בּוֹ. ל ייד א 1. Orlah refers to fruit that grows on a tree during the first three years after the tree is planted; one is forbidden to derive benefit from orlah produce (see above, 19:23). The fruit that is grown in the fourth year is reva i, and it must be consumed in Yerushalayim or redeemed. Oleilos refers to underdeveloped grapes, which are to be left for the poor (see above, 19:10). 2. Pasuk 4.

645 / VAYIKRA/LEVITICUS PARASHAS BEHAR 25 / 1-3 25 Shemittah/ The Sabbatical Year PARASHAS BEHAR 1 HASHEM spoke to Moshe on Mount Sinai, saying: 2 Speak to the Children of Israel and say to them: When you come into the Land that I give you, the land shall observe a Shabbos rest for HASHEM. 3 For six years you may sow your field Land or Field? The Torah commands that fields in Eretz Yisrael must be left unplanted and unplowed every seventh year (Shemittah). ו שׁ ב ת ה ה א ר ץ שׁ בּ ת ל ה. א יל ן שׁ נּ ט עוֹ בּ תוֹך ה בּ י ת, ח יּ יב בּ ע ר ל ה, וּפ טוּר מ ן ה מּ ע שׂ רוֹת... וּב שׁ ב יע ית צ ר יכ ה, דּ כ ת יב ו שׁ ב ת ה ה א ר ץ שׁ בּ ת ל ה, וּכ ת יב (פסוק ד) שׂ ד ך ל א ת ז ר ע ו כ ר מ ך ל א ת ז מ ר (ירושלמי ערלה א, ב): Shemittah produce (that is, produce grown in the seventh, sabbatical year) may be used for eating, drinking, anointing oneself, or as fuel for a lamp, but not for other purposes. When there is no more of a specific type of produce available in the fields, any of that food one has stored in his house must be brought outside. With regard to orlah (the prohibition against eating fruits that grow on a tree within the first three years) the Torah 3 says, When you shall come to the land. This teaches that a tree that is planted anywhere in the land of Eretz Yisrael is subject to the orlah prohibition, even if it is planted in the earthen floor of a house. In contrast, with regard to maaser (tithes), the Torah 4 says, Tithe, you shall tithe the entire crop of your planting that goes forth from the field. Since the floor of a house is not a field, the produce that grows in a house is not subject to maaser. What about Shemittah produce grown in the floor of the house? On the one hand, our pasuk says, the land shall observe a Shabbos rest for Hashem, which seems to include the land in the house. On the other hand, the Torah 5 also says, your field you shall not sow, which seems to exclude a house. Which is it? The question remains unresolved (Yerushalmi Orlah 1:2). For six years you may sow שׁ שׁ שׁ נ ים תּ ז ר ע שׂ ד ך.3 your field. Five or Six שׁ שׁ שׁ נ ים תּ ז ר ע שׂ ד ך. ר בּ י י הוּד ה אוֹמ ר: יוֹב ל עוֹל ה ל מ נ י ן שׁ בוּע. א מ רוּ לוֹ ל ר בּ י י הוּד ה: ה ר י הוּא אוֹמ ר שׁ שׁ שׁ נ ים תּ ז ר ע שׂ ד ך. א מ ר ל ה ם... א יכּ א ל אוֹק מ הּ בּ שׁ א ר שׁ נ י שׁ בוּע (נדרים סא.): Each Shemittah cycle begins with six years during which all farm work is permitted, followed by the Shemittah (seventh, sabbatical) year, when most types of work on the land are forbidden. After seven such cycles (forty-nine years) comes the fiftieth year, known as Yovel. The year of Yovel has all the same restrictions as a Shemittah year. Our pasuk says, For six years you may sow your field. According to one opinion, this teaches that the seven-year cycle does not begin again until after the Yovel (Jubilee) year, so that there will be six years of work before the Shemittah year returns. According to another opinion, the Yovel year is actually the first year of the next cycle, and there are only five working years between Yovel and the next Shemittah. When our pasuk says, For six years you may sow, it refers to all the other Shemittah cycles (Nedarim 61a). Digging Ditches שׁ שׁ שׁ נ ים תּ ז ר ע שׂ ד ך. ור בּ י יוֹח נ ן א מ ר: א ין לוֹק ין ע ל י ד י ח ר ישׁ ה בּ שׁ ב יע ית... ט ע מ א דּ ר בּ י יוֹח נ ן? שׁ שׁ שׁ נ ים תּ ז ר ע שׂ ד ך, ל א בּ שׁ ב יע ית, ו שׁ שׁ שׁ נ ים תּ ז מ ר כּ ר מ ך, ל א בּ שׁ ב יע ית. כּ ל ל א ת ע שׂ ה שׁ הוּא בּ א מ כּ ח ע שׂ ה, ע שׂ ה הוּא (ירושלמי כלאים ח, א; ירושלמי שבת ז, ב; ירושלמי סנהדרין ז, ה): We are forbidden to work the land of Eretz Yisrael during the Shemittah (seventh, sabbatical) year. We learned earlier 6 that according to one opinion, the negative commandment, your field you shall not sow and your vineyard you shall not prune, 7 limits the much broader positive commandment that appeared earlier, 8 the land shall observe a Shabbos rest, to apply only to farm work that like sowing or pruning benefits the land or the tree; only that type of word is prohibited and punishable by malkus (lashes). Field work that does not benefit the land, such as digging pits and ditches, is not forbidden during Shemittah. According to the second opinion, since sowing and pruning are stated as a negative commandment, that pasuk cannot tell us anything about the permissibility of other forms of work, which are prohibited by the positive commandment. Even according to this opnion, however, digging pits is permissible, How do we know this? The source is our pasuk, which says, For six years you may sow your field and for six years you may prune your vineyard. This implies that on the seventh year you may not sow and prune. Since the prohibition to sow and prune is derived from a positive statement (you may sow, and you may prune), it has the status of a positive commandment. Therefore, this positive commandment does teach us that only work that benefits the land or trees is forbidden, but digging pits is not (Yerushalmi Kilayim 8:1; Yerushalmi Shabbos 7:2; Yerushalmi Sanhedrin 7:5). The Extension שׁ שׁ שׁ נ ים תּ ז ר ע שׂ ד ך. י כוֹל י הוּ לוֹק ין ע ל ה תּוֹס פוֹת שׁ בּוֹ. ר בּ י יוֹח נ ן פּ ת ר מ ת נ ית א: י כוֹל י הוּ לוֹק ין ע ל ח ר ישׁ ה בּ שׁ ב יע ית. ר בּ י ל ע ז ר פּ ת ר מ ת נ ית א: י כוֹל י הוּ לוֹק ין ע ל א יסּוּר שׁ נ י פ ר ק ים ה ר אשׁוֹנ ים. א ית תּ נּ יי תּ נ י 3. Above, 19:23. 4. Devarim 14:22. 5. Below, pasuk 4. 6. See discussion on previous pasuk, Negative, Positive, or Neither. 7. Below, pasuk 4. 8. Above, pasuk 2.

/ 646 ספר ויקרא פרשת בהר כה / ד ה ו שׁ שׁ שׁ נ ים תּ ז מ ר כּ ר מ ך ו א ס פ תּ א ת תּ ב וּא ת הּ: ד וּב שּׁ נ ה ה שּׁ ב יע ת שׁ בּ ת שׁ בּ תוֹן י ה י ה ל א ר ץ שׁ בּ ת ל יהו ה שׂ ד ך ל א ת ז ר ע ו כ ר מ ך ל א ת ז מ ר: ה א ת ס פ י ח ו שׁ ית שׁ נ ין תּ כ ס ח כּ ר מ ך ו ת כ נוֹשׁ י ת ע ל ל תּ הּ: ד וּב שׁ תּ א שׁ ב יע ת א נ י ח שׁ מ טּ ת א י ה י ל א ר ע א שׁ מ טּ ת א ק ד ם י י ח ק ל ך ל א ת ז ר ע ו כ ר מ ך ל א ת כ ס ח: ה י ת כּ תּ א רש י (ד) י ה י ה ל א ר ץ. ל שּׂ דוֹת ו ל כּ ר מ ים: ל א ת ז מ ר. שׁ קּוֹצ צ ין ז מוֹרוֹת יה, ו ת ר גּוּמוֹ "ל א ת כ ס ח", ו דוֹמ ה לוֹ "קוֹצ ים כּ סוּח ים" (ישעיה לג, יב), שׂ ר פ ה ב א שׁ כּ סוּח ה" (תהלים פ, יז): שׁ שׁ שׁ נ ים תּ ז ר ע שׂ ד ך ו שׁ שׁ שׁ נ ים תּ ז מ ר כּ ר מ ך. א ית תּ נּ יי תּ נ י שׂ ד ך ל א ת ז ר ע ו כ ר מ ך ל א ת ז מ ר (פסוק ד). מ אן דּ א מ ר שׁ שׁ שׁ נ ים תּ ז ר ע שׂ ד ך ו שׁ שׁ שׁ נ ים ת ז מ ר כּ ר מ ך מ ס יּ יע א ל ר בּ י יוֹח נ ן. מ אן דּ א מ ר שׂ ד ך ל א ת ז ר ע ו כ ר מ ך ל א ת ז מ ר מ ס יּ יע א ל ר בּ י ל ע ז ר (ירושלמי כלאים ח, א): We learned earlier 9 that there is a disagreement as to whether or not plowing on the Shemittah (seventh, sabbatical) year is punishable with malkus (lashes). Accordingly, these two opinions also disagree as to how to interpret a teaching that states that there is no malkus for the extension of Shemittah. According to one of the opinions, this is saying that there is no malkus for plowing which is an extension because the Torah does not mention it with regard to Shemittah during Shemittah. The prohibition against plowing is derived from our pasuk, which says, For six years you may sow your field and for six years you may prune your vineyard. This implies that on the seventh year you may not sow and prune, or do any other form of work that benefits the land, such as plowing. Since the prohibition to work the land is derived from a positive statement (you may sow, and you may prune), it has the status of a positive commandment, and is not punishable with malkus. According to the opinion that plowing on the seventh year is punishable by malkus, the teaching means that there is no malkus for plowing at the end of the sixth year (the extension of the seventh year), even though it benefits growth in the Shemittah year. The source is the next pasuk, which says, But the seventh year your field you shall not sow and your vineyard you shall not prune, which indicates that the negative commandment against working the land applies only in the seventh year itself, not late in the sixth (Yerushalmi Kilayim 8:1). Early Stop The Torah commands that fields in Eretz Yisrael must be left unplanted and unplowed every seventh year (Shemittah), and that any produce that grows during the Shemittah year is considered ownerless, even if it was grown on private property. Anyone who wishes may pick the fruits and eat them. שׁ שׁ שׁ נ ים תּ ז ר ע שׂ ד ך. כּ ת יב (שמות כג, יב) שׁ שׁ ת י מ ים תּ ע שׂ ה מ ע שׂ יך וּב יּוֹם ה שּׁ ב יע י תּ שׁ בּ ת, וּכ ת יב (שם לד, כא) בּ ח ר ישׁ וּב קּ צ יר תּ שׁ בּ ת. מ ה א נ ן ק י ימ ין? א ם ל ע נ י ן שׁ בּ ת בּ ר אשׁ ית? ו ה ל א כּ ב ר נ א מ ר (שם כ, ט) שׁ שׁ ת י מ ים תּ ע ב ד ו ע שׂ ית כּ ל מ ל אכ תּ ך, ו א ם ל ע נ י ן שׁ בּ תוֹת שׁ נ ים, ו ה ל א כּ ב ר נ א מ ר שׁ שׁ שׁ נ ים תּ ז ר ע שׂ ד ך ו שׁ שׁ שׁ נ ים תּ ז מ ר כּ ר מ ך? א לּ א א ם א ינוֹ ע נ י ן ל שׁ בּ ת בּ ר אשׁ ית ו ל א ל ע נ י ן שׁ בּ תוֹת ה שּׁ נ ים, תּ נ יהוּ ע נ י ן בּ א יסּוּר שׁ נ י פּ ר ק ים ה ר אשׁוֹנ ים (ירושלמי שביעית א, א): Earlier, 10 the Torah says, Six days shall you work and on the seventh day you shall desist; you shall desist from plowing and harvesting. It is not necessary for the Torah to tell us that plowing and harvesting are forbidden on Shabbos; we know that from another pasuk 11 that says, the seventh day is Shabbos to Hashem, your God; you shall not do any work. The pasuk also cannot be referring to the seventh year, because we already know that working the land is forbidden during the Shemittah year from our pasuk, which says, for six years you may prune your vineyard; and you may gather in its crop; but the seventh year shall be a complete rest for the land. To what, then, is the pasuk referring? The Torah is teaching that it is forbidden to plow before the Shemittah year, if it will benefit the harvest of the Shemittah year. This means that one may not plow his grain field after Pesach of the sixth year, or his orchard after Shavuos of the sixth year, as that will benefit the produce that grows in the seventh year (Yerushalmi Sheviis 1:1). crop. And you may gather in its ו א ס פ תּ א ת תּ בוּא ת הּ The Root Year The Torah commands that fields in Eretz Yisrael must be left unplanted and unplowed every seventh year (Shemittah), and that any produce that grows during the Shemittah year is considered ownerless, even if it was grown on private property. Anyone who wishes may pick the fruits and eat them. ו א ס פ תּ א ת תּ בוּא ת הּ. ה א ר ז ו ה דּ ח ן ו ה פּ ר ג ין ו ה שּׁ מ שׁ מ ין שׁ ה שׁ ר ישׁוּ ל פ נ י ר אשׁ ה שּׁ נ ה, מ ת ע שּׂ ר ין ל שׁ ע ב ר, וּמ תּ ר ין בּ שּׁ ב יע ית..., א מ ר ר בּ י ז ע יר א: כּ ת יב שׁ שׁ שׁ נ ים תּ ז ר ע שׂ ד ך... ו א ס פ תּ, שׁ שּׁ ה זוֹר ע ין ו שׁ שּׁ ה אוֹס פ ין, ל א שׁ שּׁ ה זוֹר ע ין ו שׁ ב ע ה אוֹס פ ין (ירושלמי שביעית ב, ה): Very often, produce begins growing before Rosh Hashanah and does not reach full maturity until after the new year has begun. In such cases we need to determine to which year the crop is assigned. For example, if it began growing in the sixth year of the Shemittah cycle and continued into the seventh year, we must decide whether or not it is considered Shemittah produce, which has many restrictions. Likewise, during other years, the laws of maaser (tithing) depend upon which year of the cycle the produce was grown. 9. See discussion on previous pasuk, Negative, Positive, or Neither. 10. Shemos 34:21. 11. Ibid. 20:10.

647 / VAYIKRA/LEVITICUS PARASHAS BEHAR 25 / 4-5 and for six years you may prune your vineyard; and you may gather in its crop. 4 But the seventh year shall be a complete rest for the land, a Shabbos for HASHEM; your field you shall not sow and your vineyard you shall not prune. 5 The aftergrowth For most grains, the determining factor is when the crop reached one-third of its growth. That is, if it has already grown one-third before the Shemittah year has begun, it is a sixth-year crop. However, with some crops, like rice, millet, poppy, and sesame, each plant develops at a different rate, so its year is determined by when the crop takes root. This is based on our pasuk, which says, For six years you may sow your field and you may gather in its crop. This indicates that during the Shemittah cycle, we are allowed six years of planting and six years of gathering in the crop that we planted. If rice and the others were dependent on one-third of their growth, we would not be able to harvest what was planted in the sixth year, since some of the crop would not reach one-third until the seventh year. Therefore, for these crops the year is determined by when they took root (Yerushalmi Sheviis 2:5). The One-Third Factor The Torah commands that fields in Eretz Yisrael must be left unplanted and unplowed every seventh year (Shemittah), and that any produce that grows during the Shemittah year is considered ownerless even if it was grown on private property. Anyone who wishes may pick the fruits and eat them. ו א ס פ תּ א ת תּ בוּא ת הּ. מ נּ י ין ל ת בוּא ה שׁ ה ב יא ה שׁ ל ישׁ ל פ נ י ר אשׁ ה שּׁ נ ה כּוֹנ ס הּ אוֹת הּ בּ שׁ ב יע ית? תּ ל מוּד לוֹמ ר ו א ס פ תּ א ת תּ בוּא ת הּ, בּ שּׁ ב יע ית (ירושלמי מעשרות ה, ב): Very often, produce begins growing before Rosh Hashanah and does not reach full maturity until after the new year has begun. In such cases we need to determine to which year the crop is assigned. For example, if it began growing in the sixth year of the Shemittah cycle and continued into the seventh year, we must decide whether or not it is considered Shemittah produce, which has many restrictions. For most grains, the determining factor is when the crop reached one-third of its growth. That is, if it has already grown one-third before the Shemittah year has begun, it is a sixth-year crop. This is based on our pasuk, which says, For six years you may gather in its crop, followed by the next pasuk,.(וּב שּׁ נ ה ה שּׁ ב יע ת) which begins, and on the seventh year The vav (וּ) prefix, which means and, connects the two pesukim, so that it reads, you may gather in its crop on the seventh year. Obviously this is not referring to the Shemittah crop itself, but to the crop that grew at least one-third in the sixth year, and reached maturity in the seventh (Yerushalmi Maasros 5:2). But the וּב שּׁ נ ה ה שּׁ ב יע ת שׁ בּ ת שׁ בּ תוֹן י ה י ה ל א ר ץ.4 seventh year shall be a complete rest for the land. When Shall We Begin? וּב שּׁ נ ה ה שּׁ ב יע ת שׁ בּ ת שׁ בּ תוֹן י ה י ה ל א ר ץ. בּ א ח ד בּ ת שׁ ר י ר אשׁ ה שּׁ נ ה ל שּׁ מ יטּ ין... מ נ ל ן? דּ כ ת יב וּב שּׁ נ ה ה שּׁ ב יע ת שׁ בּ ת שׁ בּ תוֹן י ה י ה ל א ר ץ, ו ג מ ר שׁ נ ה, שׁ נ ה מ תּ שׁ ר י דּ כ ת יב (דברים יא, יב) מ ר שׁ ית ה שּׁ נ ה (ראש השנה ח:): On the seventh year of the Shemittah cycle, it is forbidden to do most types of work on the land. The restrictions begin on the first day of Tishrei (Rosh Hashanah). We learn this through a gezeirah shavah: 12 With regard to the Shemittah year our pasuk says, But the seventh year (שׁ נ ה) shall be a complete rest for the land. The Torah also uses the word,שׁ נ ה year, in reference to Rosh Hashanah, in the pasuk, 13 The eyes of God are on it (Eretz Yisrael) from the beginning of the year until the end of the year. This means that at the beginning of the year, Eretz Yisrael (and the rest of the world) is judged regarding what will happen at the end of the year. Since the Day of Judgment is Rosh Hashanah, that is when the year for judging begins, and we learn that the year mentioned in our pasuk begins on Rosh Hashanah as well (Rosh Hashanah 8b). Your field you shall not שׂ ד ך ל א ת ז ר ע ו כ ר מ ך ל א ת ז מ ר sow and your vineyard you shall not prune. FROM THE SEFER HACHINUCH מצוה שכו: שׁ לּ א נ ע ב ד ה א ד מ ה בּ שּׁ נ ה ה שּׁ ב יע ית Mitzvah 326: The Prohibition to Work the Ground During the Seventh Year [Shemittah] We are forbidden to work the land in Eretz Yisrael during the Shemittah year. מצוה שכז: שׁ לּ א נ ע ב ד ע בוֹד ה גּ ם בּ א יל נוֹת Mitzvah 327: The Prohibition to Cultivate Trees [During Shemittah] We are also forbidden to plant trees or to enhance their growth during the Shemittah year. Avos and Tolados שׂ ד ך ל א ת ז ר ע ו כ ר מ ך ל א ת ז מ ר. א בוֹת א ס ר ר ח מ נ א, תּוֹל דוֹת ל א א ס ר ר ח מ נ א, דּ כ ת יב... שׂ ד ך ל א ת ז ר ע וגו. מ כּ ד י, ז מ יר ה בּ כ ל ל ז ר יע ה, וּב צ יר ה בּ כ ל ל ק צ יר ה, ל מ אי ה ל כ ת א כּ ת ב ינ הוּ ר ח מ נ א? ל מ ימ ר א דּ א ה נ י תּוֹל דוֹת מ יח יּ יב, א א ח ר נ י ית א ל א מ יח יּ יב (מועד קטן ג.): On the seventh year of the Shemittah cycle, it is forbidden to do work on the land. According to one opinion, this 12. One of the rules used in the Oral Law to understand the Torah s intent is gezeirah shavah: Where similar words (or sometimes words with similar meanings) appear in different places, the reference links the pesukim so that they shed light on one another. A gezeirah shavah must be based on a tradition handed down from Sinai. 13. Devarim 11:12.

/ 648 ספר ויקרא פרשת בהר כה / ו ק צ יר ך ל א ת ק צ וֹר ו א ת ע נּ ב י נ ז יר ך ל א ת ב צ ר שׁ נ ת שׁ בּ ת וֹן י ה י ה ל א ר ץ: ו ו ה י ת ה שׁ בּ ת ה א ר ץ ל כ ם ל א כ ל ה ל ך וּל ע ב דּ ך ו ל א מ ת ך ו ל שׂ כ יר ך וּל תוֹשׁ ב ך ה גּ ר ים ע מּ ך : (ה) א ת ס פ יח ק צ יר ך. א פ ילוּ ל א ז ר ע תּ הּ ו ה יא צ מ ח ה מ ן ה זּ ר ע שׁ נּ פ ל בּ הּ בּ ע ת ה קּ צ יר, ו הוּא ק רוּי "ס פ יח ": ל א ת ק צוֹר. ל ה יוֹת מ ח ז יק בּוֹ כּ שׁ א ר ק צ יר, א לּ א ה פ ק ר י ה י ה ל כּ ל: נ ז יר ך. שׁ ה נ ז ר תּ ו ה פ ר שׁ תּ בּ נ י א ד ם מ ה ם ו ל א ה פ ק ר תּ ם: ל א ת ב צ ר. אוֹת ם א ינ ך בוֹצ ר, א לּ א מ ן ה מּוּפ ק ר (תורת כהנים שם ג): (ו) ו ה י ת ה שׁ בּ ת ה א ר ץ וגו'. א ף ע ל פּ י שׁ א ס ר תּ ים ע ל יך, ל א ב א כ יל ה ו ל א ב ה נ א ה א ס ר תּ ים, א לּ א שׁ לּ א ת נ הוֹג בּ ה ם כּ ב ע ל ה בּ י ת, א לּ א רש י ד ח צ ד ך ל א ת ח צ ד ו י ת ע נּ ב י שׁ ב ק ך ל א ת ק טוֹף שׁ נ ת שׁ מ טּ ת א י ה י ל א ר ע א: ו וּת ה י שׁ מ טּ ת א ר ע א ל כוֹן ל מ יכ ל ל ך וּל ע ב דּ ך וּל א מ ת ך ו ל א ג יר ך וּל תוֹת ב ך דּ ד י ר ין ע מּ ך : ה כּ ל י ה יוּ שׁ ו ים בּ הּ, א תּ ה וּשׂ כ יר ך ו תוֹשׁ ב ך : שׁ בּ ת ה א ר ץ ל כ ם ל א כ ל ה. מ ן ה שּׁ בוּת א תּ ה אוֹכ ל, ו א י א תּ ה אוֹכ ל מ ן ה שּׁ מוּר (שם ה): ל ך וּל ע ב דּ ך ו ל א מ ת ך. ל פ י שׁ נּ א מ ר "ו א כ לוּ א ב י נ י ע מּ ך " (שמות כג, יא), י כוֹל י ה יוּ א סוּר ים בּ א כ יל ה ל ע שׁ יר ים, תּ ל מוּד לוֹמ ר "ל ך וּל ע ב דּ ך ו ל א מ ת ך ", ה ר י בּ ע ל ים ו ע ב ד ים וּשׁ פ חוֹת א מוּר ים כּ אן (תורת כהנים שם ו): ו ל שׂ כ יר ך וּל תוֹשׁ ב ך. א ף ה נּ כ ר ים (שם ז): includes only the type of work that is considered an av melachah (primary labor) with regard to Shabbos (that is, any of the activities that were needed for the construction of the Mishkan), and not tolados (secondary labors; those that are similar, but not identical, to the avos). He learns this from our pasuk, which says, your field you shall not plant and your vineyard you shall not prune. Planting is an av melachah and pruning, which also promotes plant growth, is a toladah of planting. Likewise, the next pasuk says, you shall not reap and the grapes you shall not pick. Picking grapes is a toladah of reaping. Had the Torah not mentioned any tolados, we would automatically assume that they were forbidden as well, since they are part of working the land. Since the Torah specifically mentions these two tolados along with their avos, it is telling us that all other tolados, which are not mentioned, are permitted during the Shemittah year (Moed Katan 3a). The aftergrowth of your א ת ס פ יח ק צ יר ך ל א ת ק צוֹר.5 harvest you shall not reap. FROM THE SEFER HACHINUCH מצוה שכח: שׁ לּ א נ ק צ ר ס פ יח ים בּ שּׁ נ ה ה שּׁ ב יע ית Mitzvah 328: The Prohibition to Reap Aftergrowths During the Seventh Year [Shemittah] Produce that grows on its own during the Shemittah year is ownerless, and we are forbidden to reap it as it is usually reaped. What Is Aftergrowth? The Torah commands that fields in Eretz Yisrael must be left unplanted and unplowed every seventh year (Shemittah), and that any produce that grows during the Shemittah year is considered ownerless, even if it was grown on private property. Anyone who wishes may pick the fruits and eat them. א ת ס פ יח ק צ יר ך ל א ת ק צוֹר. כּ ת יב א ת ס פ יח ק צ יר ך ל א ת ק צוֹר, ה א ק צ יר ה כּ נ ג ד ה קּוֹצ ר ים ל א? א מ ר ר בּ י ל א: א ם א ינוֹ ע נ י ן ל ס פ יח י ה יתּ ר, תּ נ יהוּ ע נ י ן ל ס פ יח י א יסּוּר. א מ ר ר בּ י מ נ א: ל כ ך נ צ ר כ ה בּ שׁ ע לוּ מ א יל יה ן, שׁ לּ א תּ אמ ר: הוֹא יל ו ע לוּ מ א יל יה ן י הוּ מוּתּ ר ין, ל פוּם כּ ן צ ר יך מ ימ ר א סוּר (ירושלמי שביעית ח, ו): With regard to Shemittah produce our pasuk says, The aftergrowth ( פ יח (ס of your harvest you shall not reap or- reap, implies reaping in the,תּ ק צוֹר The term.(תּ ק צוֹר) dinary manner. This teaches that Shemittah produce may not be harvested with the usual tools that are used, but it is permissible to harvest with some other implement, such as a knife that is meant for cutting food. The word פ יח,ס aftergrowth, seems to refer to produce that grew at least one-third in the sixth year, and finished growing in the seventh year. However, that cannot be, because such produce has no Shemittah restrictions at all. Therefore, we must say that the pasuk is referring to produce that did not reach one-third growth until the seventh year, and therefore it has the sanctity of Shemittah produce, and may not be harvested in the usual manner. According to another opinion, the word ס פ יח refers to produce that grew on its own, for example, from seeds that accidentally fell onto the ground. The pasuk is teaching that even though no one planted this produce, it still is considered Shemittah produce and may not be harvested in the usual manner (Yerushalmi Sheviis 8:6). And the grapes you had set ו א ת ע נּ ב י נ ז יר ך ל א ת ב צ ר aside for yourself you shall not pick. FROM THE SEFER HACHINUCH מצוה שכט: שׁ לּ א נ א ס ף פּ רוֹת ה א יל ן בּ שּׁ ב יע ית כּ ד ר ך שׁ אוֹס פ ין אוֹת ן בּ כ ל שׁ נ ה Mitzvah 329: The Prohibition to Gather Fruits During the Seventh Year in the Manner That They Are Gathered Every Other Year Fruits that grow on trees during the Shemittah year are ownerless, and we are forbidden to gather them in the usual manner. What Not to Pick The Torah commands that fields in Eretz Yisrael must be left unplanted and unplowed every seventh year (Shemittah), and that any produce that grows during the Shemittah year is considered ownerless, even if it was grown on private property. Anyone who wishes may pick the fruits and eat them.

649 / VAYIKRA/LEVITICUS PARASHAS BEHAR 25 / 6 of your harvest you shall not reap and the grapes you had set aside for yourself you shall not pick; it shall be a year of rest for the land. 6 The Shabbos produce of the land shall be yours to eat, for you, for your slave, and for your maidservant; and for your laborer and for your resident who dwell with you. ו א ת ע נּ ב י נ ז יר ך ל א ת ב צ ר. מ ן ה שּׁ מוּר בּ א ר ץ א ין א תּ ה בּוֹצ ר, א ב ל בּוֹצ ר א תּ מ ן ה מּוּפ ק ר. ל א ת ב צוֹר כּ ד ר ך ה בּוֹצ ר ים, מ יכּ ן א מ רוּ תּ א נ ים שׁ ל שׁ ב יע ית, א ין קוֹצ ין אוֹת ן בּ מּ ק צ ה, א ב ל קוֹצ ה אוֹת ם בּ ח ר בּ ה. א ין דּוֹר כ ין ע נ ב ים בּ גּ ת, א ב ל דּוֹר ך הוּא בּ ע ר ב ה. ו א ין עוֹשׂ ין ז ית ים בּ בּ ד וּב קּ ט ב (ירושלמי שביעית ח, ו): With regard to Shemittah produce our pasuk says, and the grapes you had set aside for yourself you shall not pick. The phrase you had set aside teaches that if someone guards Shemittah produce instead of treating it as ownerless and allowing others to take it freely, the produce may not be picked or eaten at all. The phrase you shall not pick teaches that Shemittah produce may not be picked with the usual harvesting tools, but one may pick the produce with other tools, such as a knife. Likewise, the Rabbis forbade one to dry Shemittah figs in the area they are usually dried, or to press Shemittah grapes or olives in their usual press, but one may press them in a large bowl and the like 14 (Yerushalmi Sheviis 8:6). eat. Yours to ל כ ם ל א כ ל ה.6 Eating and the Like The Torah commands that fields in Eretz Yisrael must be left unplanted and unplowed every seventh year (Shemittah), and that any produce that grows during the Shemittah year is considered ownerless, even if it was grown on private property. Anyone who wishes may pick the fruits and eat them. ל כ ם ל א כ ל ה. ל כ ם דּוּמ י א דּ ל א כ ל ה, מ י שׁ ה נ א תוֹ וּב יעוּרוֹ שׁ ו ה, י צ אוּ ע צ ים שׁ ה נ א ת ן א ח ר בּ יעוּר ן... י צ אוּ מ שׁ ר ה וּכ בוּס ה שׁ ה נ א ת ן א ח ר בּ יעוּר ן (סוכה מ., בבא קמא קא:): ל כ ם ל א כ ל ה. א ין מוֹס ר ין פּ ירוֹת שׁ ב יע ית ל א ל מ שׁ ר ה ו ל א ל כ בוּס ה, ר בּ י יוֹס י אוֹמ ר: מוֹס ר ין פּ ירוֹת שׁ ב יע ית ל מ שׁ ר ה ו ל כ בוּס ה. מ אי ט ע מ א דּ ת נּ א ק מּ א, דּ א מ ר ק ר א ל א כ ל ה ו ל א ל מ שׁ ר ה, ו ל א ל כ בוּס ה. מ אי ט ע מ א דּ ר בּ י יוֹס י, א מ ר ק ר א ל כ ם, ל כ ם ל כ ל צ ר כ יכ ם, ו א פ ילּוּ ל מ שׁ ר ה ו ל כ בוּס ה... ו ה א כּ ת יב ל א כ ל ה? ה הוּא מ יבּ ע י ל יהּ ל א כ ל ה ו ל א ל מ לוּג מ א (סוכה מ., בבא קמא קב.): ל כ ם ל א כ ל ה. ל א כ ל ה ו ל א ל ז ילּוּף, ל א כ ל ה ו ל א ל ע שׂוֹת מ מּ נּ ה א פּ יק טוֹיז ין (סוכה מ:, בבא קמא קב.): ל כ ם ל א כ ל ה. צ ב ע ין ל א ד ם מ הוּ שׁ יּ ה א ע ל יה ן ק דוּשׁ ת שׁ ב יע ית? נ ישׁ מ ע ינ הּ מ ן ה ד א, ל כ ם, כּ ל שׁ הוּא צוֹר ך ל כ ם (ירושלמי שביעית ז, א): Our pasuk says that Shemittah produce shall be yours to eat. This teaches that the laws of Shemittah apply only to produce that is normally used for eating or something similar to eating, as we shall explain. Similarly, it teaches that Shemittah produce may only be eaten or used for something similar to eating. According to one opinion, similar to eating means that one has benefit from the produce at the same time that it is being consumed. An example of this is oil burned in a lamp; as the oil burns, it gives off light. This opinion holds that wood itself does not have the sanctity of Shemittah because the benefit from firewood the heat for warming the house or cooking comes only after the wood is consumed by burning it into coals. Another example is Shemittah wine, which, according to this opinion, may not be used for soaking flax or laundry, because the wine becomes unfit for drinking immediately, while the benefit comes only when the wine has its effect on the flax or clothes. Another opinion, however, is that similar to eating means that the produce is used to serve a need that most people have. According to this opinion, firewood does have the sanctity of Shemittah, and Shemittah produce may be used for laundry. However, the produce may not be used in a medication, for example; all people need cooking, heat, and clean clothing, but medicine is needed only by those who are ill. Plants that are used for dyeing have both similarities to food: The plant is consumed at the same time as the material gets colored, and dyed material is a need that all people have. Therefore such plants do have the sanctity of Shemittah produce (Succah 40a-40b; Bava Kamma 101b-102a; Yerushalmi Sheviis 7:1). Not to Be Wasted The Torah commands that fields in Eretz Yisrael must be left unplanted and unplowed every seventh year (Shemittah) and that any produce that grows during the Shemittah year is considered ownerless even if it was grown on private property. Anyone who wishes may pick the fruits and eat them. ל כ ם ל א כ ל ה. ל א כ ל ה א מ ר ר ח מ נ א ו ל א ל ה פ ס ד (פסחים נב:): Our pasuk says that Shemittah produce shall be yours to eat. This teaches that the produce may only be eaten or the like; 15 it may not be destroyed (Pesachim 52b). Not for Commerce The Torah commands that fields in Eretz Yisrael must be left unplanted and unplowed every seventh year (Shemittah), and that any produce that grows during the Shemittah year is considered ownerless, even if it was grown on private property. Anyone who wishes may pick the fruits and eat them. ל כ ם ל א כ ל ה. ה ח מּ ר ין שׁ ה יוּ עוֹשׂ ין מ ל אכ ה בּ פ ירוֹת שׁ ב יע ית, שׂ כ ר ן שׁ ב יע ית. מ אי שׂ כ ר ן שׁ ב יע ית? א יל ימ א דּ י ה ב ינ ן ל הוּ שׂ כ ר מ פּ ירוֹת 14. See Schottenstein Edition, 66b note 10. 15. See previous discussion.

/ 650 ספר ויקרא פרשת בהר כה / ז ח ז ו ל ב ה מ תּ ך ו ל ח יּ ה א שׁ ר בּ א ר צ ך תּ ה י ה כ ל תּ ב וּא ת הּ ל א כ ל: ס ח ו ס פ ר תּ ל ך שׁ ב ע שׁ בּ ת ת שׁ נ ים שׁ ב ע שׁ נ ים ז ו ל ב ע יר ך וּל ח י ת א דּ י ב א ר ע ך תּ ה א כ ל ע ל ל תּ הּ ל מ יכ ל: ח ו ת מ נ י ל ך שׁ ב ע שׁ מ טּ ין דּ שׁ נ ין שׁ ב ע שׁ נ ין (ז) ו ל ב ה מ תּ ך ו ל ח יּ ה. א ם ח יּ ה אוֹכ ל ת בּ ה מ ה ל א כ ל שׁ כּ ן, שׁ מּ זוֹנוֹת יה ע ל יך, מ ה תּ ל מוּד לוֹמ ר "ו ל ב ה מ תּ ך ", מ קּ ישׁ בּ ה מ ה ל ח יּ ה, כּ ל ז מ ן שׁ ח יּ ה אוֹכ ל ת מ ן ה שּׂ ד ה ה א כ ל ל ב ה מ תּ ך מ ן ה בּ י ת, כּ ל ה ל ח יּ ה מ ן ה שּׂ ד ה כּ לּ ה ל ב ה מ תּ ך רש י מ ן ה בּ י ת (שם ח): (ח) שׁ בּ ת ת שׁ נ ים. שׁ מ טּוֹת שׁ נ ים. י כוֹל י ע שׂ ה שׁ ב ע שׁ נ ים ר צוּפוֹת שׁ מ טּ ה ו י ע שׂ ה יוֹב ל א ח ר יה ם, תּ ל מוּד לוֹמ ר שׁ ב ע שׁ נ ים שׁ ב ע פּ ע מ ים, ה ו י אוֹמ ר כּ ל שׁ מ טּ ה וּשׁ מ טּ ה בּ ז מ נּ הּ (שם פרשתא ב, א): שׁ ב יע ית, נ מ צ א ז ה פּוֹר ע חוֹבוֹ מ פּ ירוֹת שׁ ב יע ית, ו ה תּוֹר ה א מ ר ה ל א כ ל ה ו ל א ל ס חוֹר ה (עבודה זרה סב.): Our pasuk says that Shemittah produce shall be yours to eat. This teaches that the produce may only be eaten or the like; 16 it may not be used for business. For example, one may not buy a large quantity of Shemittah produce at a low price, and sell it at a profit. Likewise, if someone hires donkey drivers to transport Shemittah produce, he may not pay their wages from the produce itself. He may, however, give them some of the produce as a gift (Avodah Zarah 62a). Not to Burn The Torah commands that fields in Eretz Yisrael must be left unplanted and unplowed every seventh year (Shemittah) and that any produce that grows during the Shemittah year is considered ownerless, even if it was grown on private property. Anyone who wishes may pick the fruits and eat them. ל כ ם ל א כ ל ה. ו ר מ ינ הוּ: ל א כ ל ה ו ל א ל שׂ ר יפ ה (מנחות פד.): Our pasuk says that Shemittah produce shall be yours to eat. This teaches that the produce may be eaten, but it may not be burned. There is, however, one exception to this rule: On the second day of Pesach, the omer offering is brought in the Beis HaMikdash. The omer consists of a measure of barley from the newly grown crop. During a Shemittah year, when planting is forbidden, the barley is taken from פ יח ין,ס aftergrowths that is, barley that grew on its own, from seeds that fell onto the ground during the previous year. Part of this barley must be burned on the Mizbe ach (Altar), and that mitzvah overrides the prohibition against burning Shemittah produce (Menachos 84a). Not to Buy Donkeys The Torah commands that fields in Eretz Yisrael must be left unplanted and unplowed every seventh year (Shemittah), and that any produce that grows during the Shemittah year is considered ownerless, even if it was grown on private property. There are also specific restrictions on the produce of that year. ל כ ם ל א כ ל ה. מ הוּ ל פ דּוֹת בּ ב ה מ ת שׁ ב יע ית? ו דּ אי ל א ת יבּ ע י ל ך, ל א כ ל ה א מ ר ר ח מ נ א ו ל א ל ס חוֹר ה (בכורות יב:): A firstborn male donkey must be redeemed with a lamb. The owner may then keep and use his donkey, and the lamb is given to a Kohen as a gift. Our pasuk says that Shemittah produce shall be yours to eat. This teaches that the produce may be eaten, but it may not be sold or bartered. If one did barter Shemittah produce for other food (for example, if it was exchanged for a kosher animal), the Shemittah produce and the food for which it was exchanged both have the full Shemittah restrictions, including that they may not be used to purchase other goods. Therefore, if Shemittah produce was exchanged for a lamb, the lamb may not be used to redeem a firstborn donkey. That would be considered purchasing a donkey with Shemittah produce (Bechoros 12b). An Exemption and a Non-Exemption ל כ ם ל א כ ל ה. בּ ה מ ת שׁ ב יע ית פּ טוּר ה מ ן ה בּ כוֹר ה ו ח יּ יב ת בּ מ תּ נוֹת, פּ טוּר ה מ ן ה בּ כוֹר ה ל א כ ל ה א מ ר ר ח מ נ א ו ל א ל שׂ ר יפ ה, ו ח יּ יב ת בּ מ תּ נוֹת דּ ל א כ ל ה ק ר ינ א בּ הּ (בכורות יב:): Our pasuk says that Shemittah produce shall be yours to eat. This teaches that the produce may be eaten, but it may not be burned, sold, or bartered. If Shemittah produce was exchanged for other food, both the original produce and that food have the full Shemittah restrictions. A firstborn, kosher, male animal (a bechor) is to be brought as an offering, parts of which are burned on the Mizbe ach (Altar). If such an animal was bartered for Shemittah produce, it may not be burned and it is therefore exempt from the mitzvah of bechorah. When an animal is used for regular meat, not as a korban, the owner must give the right foreleg, jaws, and one of the stomachs as a gift to a Kohen. 17 Since the gifts are eaten (by the Kohen) and not burned, a Shemittah animal is not exempt from these gifts (Bechoros 12b). Not for Medicinal Purposes ל כ ם ל א כ ל ה. אוֹכ ל י א ד ם ו אוֹכ ל י בּ ה מ ה ה יוּ בּ פּ ר שׁ ה, מ ה ח מ ית מ ימ ר אוֹכ ל י א ד ם א ין עוֹשׂ ין מ ה ן מ לוּג מ א, ו אוֹכ ל י בּ ה מ ה עוֹשׂ ין מ ה ן מ לוּג מ א? א מ ר ל יהּ, ו ה י ת ה שׁ בּ ת ה א ר ץ ל כ ם ל א כ ל ה. מ יע ט. מ ה מ יע ט? אוֹכ ל י א ד ם א ין עוֹשׂ ין מ ה ן מ לוּג מ א וּמ יע ט אוֹכ ל י בּ ה מ ה (ירושלמי שביעית ח, א): The laws of Shemittah produce apply to both produce that is meant for human consumption and that which is only for animal consumption, as we learn from the next pasuk. However, there is a difference between them: With regard to produce that is for humans, our pasuk 16. See earlier discussion, Eating and the Like. 17. Devarim 18:3.

651 / VAYIKRA/LEVITICUS PARASHAS BEHAR 25 / 7-8 Yovel/ Jubilee Year 7 And for your animal and for the beast that is in your land shall all its crop be to eat. 8 You shall count for yourself seven cycles of sabbatical years, seven years says, The Shabbos produce of the land shall be yours to eat. This teaches that Shemittah produce which is yours designated for humans may be used only for eating and the like, 18 but not for medicinal purposes, such as a medicated bandage. However, Shemittah produce that is not for you, but for your animal, may be used for medicinal purposes (Yerushalmi Sheviis 8:1). And ו ל ב ה מ תּ ך ו ל ח יּ ה א שׁ ר בּ א ר צ ך תּ ה י ה כ ל תּ בוּא ת הּ ל א כ ל.7 for your animal and for the beast that is in your land shall all its crop be to eat. Based on the Beasts ו ל ב ה מ תּ ך ו ל ח יּ ה א שׁ ר בּ א ר צ ך תּ ה י ה כ ל תּ בוּא ת הּ ל א כ ל. כּ ל ז מ ן שׁ ח יּ ה אוֹכ ל ת מ ן ה שּׂ ד ה, ה א כ ל ל בּ ה מ ה שׁ בּ בּ י ת, כּ ל ה ל ח יּ ה א שׁ ר בּ שּׂ ד ה, כּ לּ ה ל ב ה מ תּ ך מ ן ה בּ י ת (פסחים נב:, תענית ו:, נדה נא:, שביעית ט, ג): With regard to Shemittah produce our pasuk says, And for your animal and for the beast that is in your land shall all its crop be to eat. This teaches that as long as a specific type of produce is available in the fields for wild animals ( the beast in the land ) to eat, you may keep it in your house for your use ( your animal ) as well. Once a type of produce is not available in the fields, that species must be removed from your house. This is known as the mitzvah of biur ( removal ) (Pesachim 52b; Taanis 6b; Niddah 51b; Sheviis 9:3). Ripe and Riper ו ל ב ה מ תּ ך ו ל ח יּ ה א שׁ ר בּ א ר צ ך תּ ה י ה כ ל תּ בוּא ת הּ ל א כ ל. כּ ת יב ו ל ב ה מ תּ ך ו ל ח יּ ה א שׁ ר בּ א ר צ ך תּ ה י ה כ ל תּ בוּא ת הּ ל א כ ל, וּכ ת יב (פסוק יב) מ ן ה שּׂ ד ה תּ אכ לוּ א ת תּ בוּא ת הּ, שׁ תּ י תּ בוּאוֹת, א ח ת מ ן ה בּ י ת ו א ח ת מ ן ה שּׂ ד ה (ירושלמי שביעית ד, ו): Shemittah produce may be eaten, but not wasted or destroyed. Eating fruits before they are ripe is considered destroying them, because that is not how they are normally consumed. It is common for those working the field to snack from the crop once it begins to ripen, but it is usually harvested and brought into the house only after it is fully ripened. Our pasuk says, And for your animal and for the beast that is in your land shall all its crop be to eat. A later pasuk 19 says, from the field you may eat its crop. These two mentions of crop are hinting at the two stages of ripening: When the crop begins to ripen, one may eat it in the field; however, it may not be eaten in the house until it is fully ripened (Yerushalmi Sheviis 4:6). In Your Land ו ל ב ה מ תּ ך ו ל ח יּ ה א שׁ ר בּ א ר צ ך תּ ה י ה כ ל תּ בוּא ת הּ ל א כ ל. פּ ירוֹת ה א ר ץ שׁ יּ צ אוּ חוּצ ה ל א ר ץ מ ת בּ ע ר ין בּ מ קוֹמ ן, דּ ב ר י ר בּ י שׁ מ עוֹן, ר בּ י שׁ מ עוֹן בּ ן א ל ע ז ר אוֹמ ר: מ ב יא ן ל א ר ץ וּמ ב ע ר ן, דּ כ ת יב בּ א ר צ ך תּ ה י ה כ ל תּ בוּא ת הּ ל א כ ל (ירושלמי שביעית ו, ד): During Shemittah, when a type of produce is no longer available in the fields for the wild beasts, you must bring out any of that food you have in your house. This is known as the obligation of biur (removal). If Shemittah produce was taken out of Eretz Yisrael, and the time of biur arrives, according to one opinion the biur may be done wherever the produce is now. According to another opinion, the produce must be returned to Eretz Yisrael, and the biur must be performed there. This opinion bases itself on our pasuk, which is the source for the biur obligation, and says, for the beast that is in your land shall all its crop be to eat. The phrase in your land teaches that biur must take place in Eretz Yisrael (Yerushalmi Sheviis 6:4). You shall count for ו ס פ ר תּ ל ך שׁ ב ע שׁ בּ ת ת שׁ נ ים.8 yourself seven cycles of sabbatical years. FROM THE SEFER HACHINUCH מצוה של: מ צ ו ת ס פ יר ת שׁ ב ע שׁ בּ תוֹת שׁ נ ים Mitzvah 330: The Obligation to Count Seven Cycles of Sabbatical Years The Sanhedrin is obligated to count seven cycles of seven years, for a total of forty-nine years, which are followed by the Yovel year. Yovel Begins ו ס פ ר תּ ל ך שׁ ב ע שׁ בּ ת ת שׁ נ ים. ל יוֹב ילוֹת, מ נּ י ין? ו ס פ ר תּ ל ך שׁ ב ע שׁ בּ ת ת שׁ נ ים, שׁ ב ע שׁ נ ים שׁ ב ע פּ ע מ ים, מ ה שּׁ נ ים וּשׁ מ יטּ ין מ תּ שׁ ר י א ף יוֹב ילוֹת מ תּ שׁ ר י. ה ת יבוֹן, ו ה כ ת יב ו ה ע ב ר תּ שׁוֹפ ר תּ רוּע ה בּ ח ד שׁ ה שּׁ ב יע י... כּ ד י שׁ יּ הוּ כּ ל ח ד שׁ י ה שּׁ נ ה שׁ ו ין, ל א י ה א ח ד שׁ א ח ד נ ח ל ק ל שׁ תּ י שׁ נ ים (ירושלמי ראש השנה א, ב): After seven Shemittah cycles forty-nine years we observe Yovel (the fiftieth, Jubilee, year). The Yovel year is similar to the Shemittah year with regard to the restrictions against doing farm work, and regarding the sanctity of the produce. There are also a number of laws that apply only to the Yovel year, as we shall learn in this passage. When does the Yovel year begin? Our pasuk introduces the subject of Yovel by saying, You shall count for yourself seven cycles of sabbatical years, seven years seven times. According to one opinion, by mentioning years together with Shemittah and Yovel, 20 the Torah is teaching that just as the Shemittah year begins on the first of Tishrei (Rosh Hashanah), 21 so too the Yovel year begins on the first of Tishrei. Even though the next pasuk says, regarding the proclamation of Yovel, You shall sound a broken blast on the 18. See earlier discussion, Eating and the Like. 19. Pasuk 12. 20. Pasuk 10. 21. See discussion above, pasuk 4, When Shall We Begin?

/ 652 ספר ויקרא פרשת בהר כה / ט שׁ ב ע פּ ע מ ים ו ה י וּ ל ך י מ י שׁ ב ע שׁ בּ ת ת ה שּׁ נ ים תּ שׁ ע ו א ר בּ ע ים שׁ נ ה: ט ו ה ע ב ר תּ שׁוֹפ ר תּ רוּע ה בּ ח ד שׁ ה שּׁ ב ע י בּ ע שׂ וֹר שׁ ב ע ז מ נ ין ו יהוֹן ל ך יוֹמ י שׁ ב ע שׁ מ טּ ין דּ שׁ נ ין א ר בּ ע ין ו ת שׁ ע שׁ נ ין: ט ו ת ע ב ר שׁוֹפ ר י בּ ב א בּ י ר ח א שׁ ב יע א ה בּ ע שׂ ר א ו ה יוּ ל ך י מ י שׁ ב ע וגו'. מ גּ יד ל ך שׁ א ף ע ל פּ י שׁ לּ א ע שׂ ית שׁ מ טּוֹת ע שׂ ה יוֹב ל ל סוֹף א ר בּ ע ים ו ת שׁ ע שׁ נ ה (שם ב). וּפ שׁוּטוֹ שׁ ל מ ק ר א, י ע ל ה ל ך ח שׁ בּוֹן רש י שׁ נוֹת ה שּׁ מ טּוֹת ל מ ס פּ ר א ר בּ ע ים ו ת שׁ ע: (ט) ו ה ע ב ר תּ. ל שׁוֹן "ו יּ ע ב ירוּ קוֹל בּ מּ ח נ ה" (שמות לו, ו) ל שׁוֹן ה כ ר ז ה" (ראש השנה לד.): shofar, in the seventh month, on the tenth of the month; on Yom Kippur... it cannot be that Yovel begins on Yom Kippur, because then part of the month of Tishrei would belong to the forty-ninth year and part to the fiftieth year, and a month can never be divided in that way (Yerushalmi Rosh Hashanah 1:2). You shall sound a broken ו ה ע ב ר תּ שׁוֹפ ר תּ רוּע ה.9 blast on the shofar. FROM THE SEFER HACHINUCH מצוה שלא: מ צ ו ת תּ ק יע ת שׁוֹפ ר בּ יוֹם ה כּ פּוּר ים שׁ ל יוֹב ל Mitzvah 331: The Obligation to Sound the Shofar on Yom Kippur of the Yovel Year Sounds Like Shabbos After seven Shemittah cycles forty-nine years we observe Yovel (the fiftieth, Jubilee, year). ו ה ע ב ר תּ שׁוֹפ ר תּ רוּע ה. הוֹצ א ה גּוּפ הּ ה יכ א כּ ת יב א? א מ ר ר בּ י יוֹח נ ן: דּ א מ ר ק ר א (שמות לו, ו) ו י צ ו מ שׁ ה ו יּ ע ב ירוּ קוֹל בּ מּ ח נ ה. מ שׁ ה ה יכ ן ה ו ה י ת יב, בּ מ ח נ ה ל ו יּ ה, וּמ ח נ ה ל ו יּ ה ר שׁוּת ה ר בּ ים ה ו אי, ו ק א מ ר ל הוּ ל י שׂ ר א ל: ל א ת פּ יקוּ ו ת י תּוּ מ ר שׁוּת ה יּ ח יד דּ יד כוּ ל ר שׁוּת ה ר בּ ים. וּמ מּ אי דּ ב שׁ בּ ת ק א י?... גּ מ ר ה ע ב ר ה ה ע ב ר ה מ יּוֹם ה כּ פּוּר ים. כּ ת יב ה כ א ו יּ ע ב ירוּ קוֹל בּ מּ ח נ ה, וּכ ת יב ה ת ם ו ה ע ב ר תּ שׁוֹפ ר תּ רוּע ה, מ ה לּ ה לּ ן בּ יוֹם א סוּר, א ף כּ אן בּ יוֹם א סוּר (שבת צו:): Our pasuk says that on Yom Kippur of the Yovel year, You shall sound ( תּ ב ר ע ה (ו a broken blast on the shofar. One of the melachos (labors) forbidden on Shabbos is transferring between a private domain and a public domain. We learn this from a pasuk 22 that discusses the donations for the building of the Mishkan: The pasuk there tells us, Moshe commanded, and they sounded ב ירוּ) (ו יּ ע the proclamation in the camp, telling all the people to stop bringing donations. This announcement took place on Shabbos, and Moshe was warning the people not to carry the donations from their homes (private domain) to the site of the Mishkan (public domain). We know that this took place on Shabbos through a gezeirah shavah 23 with our pasuk: The pasuk there uses the word ב ירוּ,ו יּ ע and they sounded, and our pasuk uses a similar word, תּ ב ר ע ה,ו you shall sound. Just as our pasuk is speaking about a day when melachah is forbidden (Yom Kippur), so too that pasuk is speaking about a day when melachah is forbidden (Shabbos) (Shabbos 96b). Reversed Shofar After seven Shemittah cycles forty-nine years we observe Yovel (the fiftieth, Jubilee, year). ו ה ע ב ר תּ שׁוֹפ ר תּ רוּע ה. ה פ כוֹ ו ת ק ע בּוֹ ל א י צ א. א מ ר ר ב פּ פּ א:... שׁ ה ר ח יב א ת ה קּ צ ר ו ק יצּ ר א ת ה ר ח ב.... דּ א מ ר ר ב מ ת נ ה: ו ה ע ב ר תּ, דּ ר ך ה ע ב ר תוֹ בּ ע ינ ן (ראש השנה כז:, לד.): Our pasuk says that on Yom Kippur of the Yovel year, You shall sound ( תּ ב ר ע ה (ו a broken blast on the shofar. Instead of the more common word תּ ע ת ק,ו you shall blow, our pasuk uses the word תּ ב ר ע ה,ו which literally means you shall cause to pass. This teaches that the shofar must be in the same state as it was when the ram caused it to pass ; that is, the way the ram carried the shofar on its head. Therefore, if a person softens a shofar and reshapes it, narrowing the wide end, and he now blows through that end, he does not fulfill the mitzvah (Rosh Hashanah 27b, 34a). How and How Many? After seven Shemittah cycles forty-nine years we observe Yovel (the fiftieth, Jubilee, year). ו ה ע ב ר תּ שׁוֹפ ר תּ רוּע ה. מ נּ י ן שׁ בּ שׁוֹפ ר? תּ ל מוּד לוֹמ ר ו ה ע ב ר תּ שׁוֹפ ר תּ רוּע ה.... ומ נּ י ן שׁ פּ שׁוּט ה ל פ נ יה? תּ ל מוּד לוֹמ ר ו ה ע ב ר תּ שׁוֹפ ר תּ רוּע ה. וּמ נּ י ן שׁ פּ שׁוּט ה ל א ח ר יה? תּ ל מוּד לוֹמ ר תּ ע ב ירוּ שׁוֹפ ר... מ נּ י ן ל שׁ ל שׁ שׁ ל שׁ ל שׁ שׁ ל שׁ? תּ ל מוּד לוֹמ ר ו ה ע ב ר תּ שׁוֹפ ר תּ רוּע ה, שׁ בּ תוֹן ז כ רוֹן תּ רוּע ה (לעיל כג, כד), יוֹם תּ רוּע ה י ה י ה ל כ ם (במדבר כט, א). וּמ נּ י ן ל יתּ ן א ת ה א מוּר שׁ ל ז ה בּ ז ה ו שׁ ל ז ה בּ ז ה? תּ ל מוּד לוֹמ ר שׁ ב יע י, שׁ ב יע י (שם) ל ג ז יר ה שׁ ו ה (ראש השנה לג: לד., ירושלמי ראש השנה ג, ה): With regard to the Yovel year our pasuk says, You shall sound a broken blast (a teruah ) on the shofar, in the seventh month, on the tenth of the month; on Yom Kippur. We already know that Yom Kippur falls in the seventh month (Tishrei); why was it necessary to mention it in our pasuk? The Torah 24 describes Rosh Hashanah as a ה תּ רוּע,יוֹם a day of teruah sounding, but it does not specify what instrument to use. Therefore, our pasuk, which specifies shofar, says, in the seventh month, to teach us that all teruah blasts of the seventh month, Tishrei, are to be sounded with a shofar. What type of blasts shall we blow, and how many? Every teruah (broken blast) has a tekiah (straight blast) before it and again afterward. We learn this from our pasuk which says, v ha avarta ( תּ ב ר ע ה,(ו you shall sound, a teruah. The word תּ ב ר ע ה,ו which literally means you shall cause 22. Shemos 36:6. 23. See note 12. 24. Bamidbar 29:1.

653 / VAYIKRA/LEVITICUS PARASHAS BEHAR 25 / 9 seven times; the years of the seven cycles of sabbatical years shall be for you forty-nine years. 9 You shall sound a broken blast on the shofar, in the seventh month, on the tenth to pass, indicates a sound that passes without interruption that is, a tekiah. So when our pasuk says, v ha avarta shofar teruah, it is indicating that one first sounds a tekiah then a teruah. Later in our pasuk it again says, ta aviru, ב ירוּ) ע,(תּ you shall sound, the shofar, indicating a second tekiah. V ha avarta haavarta shofar terurah ta aviru therefore teaches that each sounding of the shofar is actually a set of tekiah-teruah-tekiah. The Torah mentions teruah three times once in our pasuk with regard to Yom Kippur of the Yovel year, and twice with regard to Rosh Hashanah. 25 Since the Torah uses the phrase ב ע י שּׁ שׁ ה,בּ ח ד in the seventh month, in both places, a gezeirah shavah teaches to combine the three references to teruah, and learn that both on Rosh Hashanah and on Yovel we must blow three sets of tekiah-teruah-tekiah (Rosh Hashanah 33b-34a; Yerushalmi Rosh Hashanah 3:5). Blast or Pass? After seven Shemittah cycles forty-nine years we observe Yovel (the fiftieth, Jubilee, year). ו ה ע ב ר תּ שׁוֹפ ר תּ רוּע ה. כּ ת יב ה כ א ו ה ע ב ר תּ שׁוֹפ ר תּ רוּע ה, וּכ ת יב ה ת ם (שמות לו, ו) ו י צ ו מ שׁ ה ו יּ ע ב ירוּ קוֹל בּ מּ ח נ ה, מ ה לּ ה לּ ן בּ קוֹל, א ף כּ אן בּ קוֹל (ראש השנה לד.): Our pasuk says that on Yom Kippur of the Yovel year, v ha avarta ( תּ ב ר ע ה,(ו you shall sound a broken blast on the shofar throughout your Land. The word v ha avarta literally means you shall cause to pass. How do we know our pasuk means to sound the shofar? Perhaps the Torah is commanding us to pass throughout the Land holding a shofar in our hands? We know the correct meaning of our pasuk through a gezeirah shavah: 26 Our pasuk uses the word תּ ב ר ע ה,ו and a similar word is used with regard to the donations for the Mishkan, where (ו יּ ע ב ירוּ) the Torah 27 says, Moshe commanded, vaya aviru and they sounded the proclamation in the camp telling all the people to stop bringing donations. Just as there the avara (that is, the passing of the proclamation) was accomplished with sound, so too in our pasuk it is done with sound, and not by carrying the shofar in one s hand (Rosh Hashanah 34a). The Rosh Hashanah Connection After seven Shemittah cycles forty-nine years we observe Yovel (the fiftieth, Jubilee, year). ו ה ע ב ר תּ שׁוֹפ ר תּ רוּע ה. שׁ ו ה ה יּוֹב ל ל ר אשׁ ה שּׁ נ ה ל ת ק יע ה ו ל ב ר כוֹת... שׁוֹפ ר תּ רוּע ה א לּוּ ה שּׁוֹפ רוֹת ע ד כּ דוֹן ר אשׁ ה שּׁ נ ה. ע ד כּ דוֹן ר אשׁ ה שּׁ נ ה, יוֹב ל, ו ה ע ב ר תּ שׁוֹפ ר תּ רוּע ה בּ ח ד שׁ ה שּׁ ב ע י בּ ע שׂוֹר ל ח ד שׁ בּ יוֹם ה כּ פּ ר ים, שׁ א ין תּ ל מוּד לוֹמ ר בּ ח ד שׁ ה שּׁ ב ע י, מ ה תּ ל מוּד לוֹמ ר בּ ח ד שׁ ה שּׁ ב ע י? א לּ א כּ ל מ ה שׁ א תּ עוֹשׂ ה בּ ר אשׁ ה שּׁ נ ה ה ו י עוֹשׂ ה בּ ע שׂוֹר ל חוֹד שׁ, מ ה כּ אן מ ל כ יּוֹת ז כ רוֹנוֹת ו שׁוֹפ רוֹת א ף כּ אן מ ל כ יּוֹת ז כ רוֹנוֹת ו שׁוֹפ רוֹת (ירושלמי ראש השנה ג, ה): In the Mussaf prayer of Rosh Hashanah, we recite pesukim and a blessing dealing with malchiyos Hashem s Kingship, zichronos Remembrances, and shofaros the shofar. With regard to the Yovel year, our pasuk says, You shall sound a broken blast (a teruah ) on the shofar, in the seventh month, on the tenth of the month; on Yom Kippur. We already know that Yom Kippur falls in the seventh month (Tishrei); why was it necessary to mention it in our pasuk? The reason the Torah mentions the seventh month is to connect Yovel to Rosh Hashanah, which also falls in Tishrei. This teaches us that we must recite the blessings of malchiyos, zichronos, and shofaros on Yom Kippur of the Yovel year just as we do on Rosh Hashanah (Yerushalmi Rosh Hashanah 3:5). Shofar on Shabbos After seven Shemittah cycles forty-nine years we observe Yovel (the fiftieth, Jubilee, year). ו ה ע ב ר תּ שׁוֹפ ר תּ רוּע ה. א מ ר ין ח ב ר יּ יא קוּמ י ר בּ י יוֹנ ה: ו ה כ ת יב ו ה ע ב ר תּ שׁוֹפ ר תּ רוּע ה בּ ח ד שׁ ה שּׁ ב ע י וגו? א מ ר לוֹן: זוֹ א תּ מ ע ב יר בּ א ר צ כ ם ה א א ח ר ת ל א. א מ ר ין ל יהּ: אוֹ נ אמ ר זוֹ א תּ ם מ ע ב יר ין בּ א ר צ כ ם ה א א ח ר ת בּ ין בּ א ר ץ בּ ין בּ חוּצ ה ל א ר ץ? א מ ר ר בּ י יוֹנ ה: א ילּוּ ה ו ה כּ ת יב תּ ע ב ירוּ שׁוֹפ ר בּ א ר צ כ ם ה י ית י אוֹמ ר כּ אן מ יע ט וּב מ קוֹם א ח ר ר יבּ ה, א לּ א בּ כ ל א ר צ כ ם, כּ אן ר יבּ ה וּב מ קוֹם א ח ר מ יע ט (ירושלמי ראש השנה ד, א): With regard to the Yovel year, our pasuk says, You shall sound a broken blast on the shofar, in the seventh month, on the tenth of the month; on Yom Kippur you shall sound the shofar throughout your Land. We already know that the tenth day of Tishrei is Yom Kippur. The reason the pasuk mentions Yom Kippur is to teach us that the shofar is blown on Yom Kippur of the Yovel year even if it falls on Shabbos. The reason it mentions the seventh month, even though we already know that Yom Kippur is in the seventh month, is to teach that we also apply this law to Rosh Hashanah which is in the seventh month as well; thus, we blow the shofar even on Shabbos. According to one opinion, the phrase throughout your land limits the Shabbos shofar-blowing on Yovel to Eretz Yisrael. The pesukim about Rosh Hashanah do not mention this limitation, and so the shofar is blown on Shabbos anywhere in the world. Another opinion understands the pasuk the other way around; that is, the Torah is teaching that it is only on Yovel that the shofar may be blown throughout the land on Shabbos. On Rosh Hashanah, however, it may be blown on Shabbos only in the Beis HaMikdash (Yerushalmi Rosh Hashanah 4:1). 25. Ibid. and above, 23:24. 26. See note 12. 27. Shemos 36:6.