Sjemita en Jovel — Rambam

Sjemita en Jovel

Sjemita en Jovel — Rambam op Beth HaMidrash: de Hebreeuwse tekst met Nederlandse vertaling, met Rasji en de grote commentatoren. Gratis, online.

מִצְוַת עֲשֵׂה לִשְׁבֹּת מֵעֲבוֹדַת הָאָרֶץ וַעֲבוֹדַת הָאִילָן בְּשָׁנָה שְׁבִיעִית שֶׁנֶּאֱמַר (ויקרא כה ב) "וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַה'" וְנֶאֱמַר (שמות לד כא) "בֶּחָרִישׁ וּבַקָּצִיר תִּשְׁבֹּת". וְכָל הָעוֹשֶׂה מְלָאכָה מֵעֲבוֹדַת הָאָרֶץ אוֹ הָאִילָנוֹת בְּשָׁנָה זוֹ בִּטֵּל מִצְוַת עֲשֵׂה וְעָבַר עַל לֹא תַּעֲשֶׂה שֶׁנֶּאֱמַר (ויקרא כה ד) "שָׂדְךָ לֹא תִזְרָע וְכַרְמְךָ לֹא תִזְמֹר":It is a positive commandment to rest from performing agricultural work or work with trees (positive commandment 135) and Sefer HaChinuch (mitzvah 112) includes this commandment among the 613 mitzvot of the Torah.There is a difference of opinion among the commentaries if the mitzvah is incumbent on the gavra (the person himself) or on the land (the cheftza, the object). The commentaries note that the Rambam's wording in this halachah indicates that the mitzvah is on the person, he should rest. Nevertheless, the wording he uses when enumerating the mitzvot - that "the land should rest" - puts the emphasis on the land. in the Sabbatical year, as [Leviticus 25:2] states: "And the land will rest like a Sabbath unto God" and [Exodus 34:21] states: "You shall rest with regard to plowing and harvesting.": that the Rambam will occasionally favor the understanding of a verse proposed by the Jerusalem Talmud even though the Babylonian Talmud interprets it otherwise. To explain: the Babylonian Talmud (Mo'ed Kattan 4a) inteprets this verse as a prohibition to work the land on the Sabbath. It is the Jerusalem Talmud (Sh'vi'it 1:3) which understands it as referring to the Sabbatical year.From Chapter 4, Halachah 1, it appears that here the Rambam is speaking of harvesting for the sake of improving the land, not for gathering its crops. The intent appears to be that harvesting produce will enable the land to produce better produce in the future.When a person performs any labor upon the land or with trees during this year, he nullifies the observance of this positive commandment and violates a negative commandment, (negative commandment 220) and Sefer HaChinuch (mitzvah 326) include this commandment among the 613 mitzvot of the Torah. as [Leviticus 25:4] states: "Do not sow your field and do not trim your vineyard."

אֵינוֹ לוֹקֶה מִן הַתּוֹרָה אֶלָּא עַל הַזְּרִיעָה אוֹ עַל הַזְּמִירָה וְעַל הַקְּצִירָה אוֹ עַל הַבְּצִירָה. וְאֶחָד הַכֶּרֶם וְאֶחָד שְׁאָר הָאִילָנוֹת:According to Scriptural Law, a person is not liable for lashes except for [the following labors] sowing, trimming, harvesting [grain], and harvesting fruit - both from vineyards and from other trees. whose root is used in Leviticus 25:5 is usually employed specifically with regard to harvesting grapes. Nevertheless, in a wider sense, it refers to harvesting any fruit.

וּזְמִירָה בִּכְלַל זְרִיעָה וּבְצִירָה בִּכְלַל קְצִירָה. וְלָמָּה פֵּרְטָן הַכָּתוּב לוֹמַר לְךָ עַל שְׁתֵּי תּוֹלָדוֹת אֵלּוּ בִּלְבַד הוּא חַיָּב וְעַל שְׁאָר הַתּוֹלָדוֹת שֶׁבַּעֲבוֹדַת הָאָרֶץ עִם שְׁאָר הָאָבוֹת שֶׁלֹּא נִתְפָּרְשׁוּ בְּעִנְיָן זֶה אֵינוֹ לוֹקֶה עֲלֵיהֶן. אֲבָל מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת:Trimming is considered in the category of sowing. And harvesting fruit is considered in the category of harvesting grain. If so, why did the Torah single them out? To teach that one is liable [for lashes] for performing these two derivatives alone. For the other derivatives that involve working the land and the other major categories of labor that were not mentioned explicitly [by the Torah] in this context, one is not liable for lashes. He is, however, given stripes for rebellious conduct.

כֵּיצַד. הַחוֹפֵר אוֹ הַחוֹרֵשׁ לְצֹרֶךְ הַקַּרְקַע אוֹ הַמְסַקֵּל אוֹ הַמְזַבֵּל וְכַיּוֹצֵא בָּהֶן מִשְּׁאָר עֲבוֹדַת הָאָרֶץ. וְכֵן הַמַּבְרִיךְ אוֹ הַמַּרְכִּיב אוֹ הַנּוֹטֵעַ וְכַיּוֹצֵא בָּהֶן מֵעֲבוֹדַת הָאִילָנוֹת. מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת מִדִּבְרֵיהֶן:What is implied? When a person digs or plows 3a uses techniques of Biblical exegesis to show that other labors are forbidden, the Rambam considers these teachings merely as asmachteot, citing a verse as support for a concept forbidden by Rabbinic Law. for the sake of the land, removes stones, fertilizes the land, or performs another similar type of work on the land or extends, grafts, plants, or performs other similar types of work with trees, he is given stripes for rebellious conduct.

אֵין נוֹטְעִין בַּשְּׁבִיעִית אֲפִלּוּ אִילַן סְרָק. וְלֹא יַחְתֹּךְ הַיִּבּוֹלֶת מִן הָאִילָנוֹת. וְלֹא יְפָרֵק הֶעָלִין וְהַבַּדִּים הַיְבֵשִׁים. וְלֹא יְאַבֵּק אֶת צַמַּרְתּוֹ בָּאָבָק. וְלֹא יְעַשֵּׁן תַּחְתָּיו כְּדֵי שֶׁיָּמוּת הַתּוֹלַעַת. וְלֹא יָסוּךְ אֶת הַנְּטִיעוֹת בְּדָבָר שֶׁיֵּשׁ לוֹ זוֹהֲמָא כְּדֵי שֶׁלֹּא יֹאכַל אוֹתוֹ הָעוֹף כְּשֶׁהוּא רַךְ. וְלֹא יָסוּךְ אֶת הַפַּגִּין. וְלֹא יִנְקֹב אוֹתָן. וְלֹא יִכְרֹךְ אֶת הַנְּטִיעוֹת. וְלֹא יִקְטֹם אוֹתָם. וְלֹא יְפַסֵּג אֶת הָאִילָנוֹת. וְכֵן שְׁאָר כָּל עֲבוֹדַת הָאִילָן. וְאִם עָשָׂה אַחַת מֵאֵלּוּ בַּשְּׁבִיעִית מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת:We do not plant even non-fruit-bearing trees in the Sabbatical year. Nor may one cut an abnormal outgrowth from a tree, remove dried leaves and branches, apply dust to the top of a tree, 2:2), the Rambam writes that this is beneficial for certain trees. or smoke a tree so that worms [that infest it] die. [Similarly,] one should not apply a foul-smelly potion to plants so that birds will not eat them when they are soft. One should not apply oil to unripened fruit, nor should one perforate them.:5). One should not bind plants,:6). nor trim them, nor prepare a support for a tree or perform any other work with trees. If one performs any of these labors in the Sabbatical year, he is given stripes for rebellious conduct.

Mishneh Torah, Sabbatical Year and the Jubilee.1