|
|
| |||||
|
IN-DEPTH FEATURES
Editor's Introduction: One can safely assume that it is
not news to readers of Yated that the year 5761 is a
shmitta year. However the special laws that apply this
year are not as familiar as other laws that apply all the
time or at least every year. (This year there are also some
additional unusual situations with erev Pesach coming out on
Shabbos, as well as Purim -- but that is a later story.) All
of Torah needs to be reviewed, and especially the laws of
shmitta. Most laws apply only in Eretz Yisroel, but
some apply directly worldwide, and others have consequences
for those in chutz la'aretz. For example, the
agricultural laws are not as relevant to our readers as those
applying to the produce of shmitta (though they apply
to flowers and plants in pots).
Last shmitta the Degel Yerushalayim Cultural Fund
published a very popular sefer summarizing the laws of
shmitta. The work was originally edited and compiled
by HaRav Yosef Efrati and HaRav Meir Heisler, in consultation
with the poskei hador, and is as clear and well-
organized as it is authoritative. In some cases we made
titles, but the text all comes from that sefer. We
have generally left the spelling and style followed in the
sefer. The page references are to the edition of
Tishrei, 5754.
With the kind permission of Degel Yerushalayim, we
herewith present excerpts from that work. We have tried to
select the most important issues, but these excerpts should
not be viewed as an authoritative halachic source, but merely
as a springboard for questions and research. The sefer
of Degel Yerushalayim has extensive citations of the sources
of the halacha, and the guidance of a competent posek
is essential as always.
The Mitzvos of Shmitta
(Page 55) The mitzvos of shmitta are divided into two
parts: shmitta of land and shmitta of money.
Shmitta of land is a mitzvah dependent on the Land, which
only applies in Eretz Yisroel, whereas shmitta of money is a
personal obligation which is not dependent on the land and
applies throughout the whole world. In the words of Rav
Yehuda: Every mitzvah that is a personal obligation applies
both in Eretz Yisroel and outside, whereas that which is
dependent on land applies exclusively to Eretz Yisroel.
(Kiddushin 37a)
Summary of Prohibited Agriculture on
Shevi'is
Torah Prohibited Work
(Page 83) The Torah forbids two kinds of work with
regard to crops that are planted every year afresh (such as
vegetables, grain and legumes): sowing and harvesting.
Two types of work are forbidden with tree fruits: pruning and
picking.
Plowing
Plowing is also forbidden by the Torah, but there are no
Torah ordained lashes because the punishment of lashes
applies only to a lo sa'ase (and the prohibition of
plowing is not written in the form of a lo sa'ase.)
Planting
Planting is also forbidden by the Torah but nevertheless
there are no lashes because it is not written explicitly in
the Torah, but derived by a kal vachomer: mainly if
pruning is included in sowing, all the more so planting.
Types of DeRabanan Banned Work
In addition to the types of work forbidden by the Torah, the
Sages also forbade other field and orchard work such as
watering, natural manure, chemical fertilizer, removing
stones and smoking (spraying) etc.
Difference between Torah Ban and DeRabanan
The difference between work prohibited by the Torah and that
prohibited by the Sages; that prohibited by the Torah is
forbidden even to preserve the life of a tree.
Preservation
Work prohibited by the Sages is forbidden only if their
purpose is to enhance the growth. But if the intention is
preservation it is permitted.
Ruin of the Field
Similarly, Rabbinically prohibited work is permitted if it is
meant to prevent ruin of the field or the tree, such as
watering the field, where failure to water would make the
ground dry and all the trees in it would die.
Ruin of Fruits
The Chazon Ish ruled that Rabbinically prohibited work is
permitted where, were it not done, the fruits would not ripen
this year and there would be noticeable damage both in
quantity and quality.
Prohibition Because of a False Impression
There are additional types of work that the Sages also
prohibited, which might give a false impression only. For
example, if one wished to build a stone wall in his
courtyard. He is forbidden to gather stones from his field
for building the wall, as people seeing this might say that
he intends to prepare the land for sowing and that is why he
is clearing his field.
Shmitta Fruit And Its Laws
Introduction
(Page 165) Fruits which possess shmitta sanctity are
subject to six laws: four from the Torah, two from the
Sages.
Torah Laws:
Hefker
1. There is an obligation to declare fruits hefker
(ownerless) as it says, "... during the seventh year you must
leave it alone and withdraw from it" (Shemos 23:11)
(Sefer Hamitzvos LeHarambam 134, Rambam 24-25.
Chinuch 84).
Destroying
2. It is forbidden to destroy fruit of shmitta as it says
"[What grows while] the land is resting may be eaten by you."
The Sages learned from this verse that it may be eaten but it
may not be destroyed (Pesachim 52b).
Commerce
3. It is forbidden to do business with shmitta fruit as it
says (ibid.) "...may be eaten by you." The Sages learned from
this verse that it may be eaten but not used for business
(Avoda Zara 62a).
Biur
4. There is an obligation of biur (removing it from
one's possession) at the appropriate time, as it says,
"....by the domestic animals and wild animals that are in
your land" (Vayikra 25:7). The Sages (Pesachim 51b)
interpreted this to mean as long as it is available for the
wild animals in the fields, the domestic animals in the house
may eat it, but when it is not available for the wild animals
in the field then the domestic animals in the house are not
allowed to eat it.
Rabbinical Laws
Sefichin
1. Crops that grew of themselves may not be eaten or used
(Mishna 9:1, Chazon Ish Shevi'is 13:16).
Export
2. It is forbidden to export fruit of shmitta outside of
Eretz Yisroel (Mishna 6:5).
(Tosafos (Sukkah 39a s.v. she 'ein) wrote that
there is no limit to the laws and prohibitions of the fruits
of shmitta which must be treated with the sanctity of
shmitta.)
Which fruits bear the sanctity of the shmitta
year?
In order to determine whether fruit bears the sanctity of
shmitta, four matters must be clarified.
1. The type of fruit or growth.
2. The time -- meaning, when did the fruit grow.
3. The ownership of land on which the fruit grew.
4. The place of growth.
Which type of crops have sanctity and which do not?
1. Sanctity of shmitta applies to crops that are specifically
for human or animal food, anointing, kindling a light, make-
up and coloring. It also applies to scent-bearing flowers.
2. The sanctity of shmitta does not apply to crops whose
benefit is derived after the material is consumed, such as
firewood from which a person benefits from the heat after the
wood has been burned.
3. The sanctity of shmitta does not apply to decorative
flowers that have no scent.
The determining stage of growth
4. Although the shmitta runs from Rosh Hashana 5754 (5761)
until Rosh Hashana 5755 (5762) nevertheless the sanctity of
shmitta applies to the fruit and the crops according to the
stages in their growth as listed below.
Vegetables
5. The determining stage for vegetables is the picking, and
all that were picked in shmitta have the sanctity of shmitta,
even though most of their growth was in the sixth year. A
strict practice should be applied to vegetables which were
fully ripe in the shmitta year and were picked in the eighth
year.
Olives, Grapes, Grain and Legumes
6. The determining stage of olives, grapes, grain, legumes
(such as beans, peas etc.) is the first third of their
growth. Whatever reached a third of its growth in shmitta,
even though sown in the sixth year, has the sanctity of
shmitta.
Fruit
7. The determining stage for fruit is the formation of the
fruit. Some are of the opinion that it is formed when it
reaches a third of its growth, its growth is regarded as
indicative of "formation." Others are of the opinion that it
is formed when the fruit is recognizable after its blossom
has fallen off.
Whatever was formed in the sixth year, even if its major
growth was in shmitta, does not bear sanctity. Whatever was
formed in the shmitta even if its major growth is in the
eighth year does bear the sanctity of shmitta.
Esrog
8. Though the esrog grows on a tree there is a dispute in
Rosh Hashana 14b, as to the stage which determines its
sanctity of shmitta. Is it the formation of the fruit-like
fruits of the tree, or the moment of picking? For like
vegetables the esrog requires artificial watering and cannot
do with rainwater only.
Esrog in the sixth year
In the opinion of the Rambam, an esrog that was formed in the
sixth year and was picked in the seventh, has the sanctity of
shmitta because we are not certain about the stage of
formation. Others disagree, saying it does not have such
sanctity.
Practically speaking, an esrog picked after Rosh Hashana of
shmitta, should be considered as having the sanctity of
shmitta even though the fruit was formed in the sixth year.
Those who are meticulous in observing the mitzvah, buy an
esrog that was picked in the sixth year which does not have
the sanctity of shmitta according to all opinions.
9. An esrog that was formed in shmitta and was picked in the
eighth year has the sanctity of shmitta. Therefore on Succos
5755 (5762) an esrog will have the sanctity of shmitta.
Citrus fruit
10. Though all citrus fruits are watered in the same manner
as an esrog, nevertheless if they formed in the sixth year,
even if picked in the shmitta bear the sanctity of shmitta.
One can rely on the opinion of the poskim that the
determining stage for an esrog is its formation and one does
not have to treat it with the sanctity of shmitta. However
citrus fruits that formed in the shmitta and were picked in
the eighth year (5755-5762) have the sanctity of shmitta
because the formation was occurred in the shmitta.
Fruits grown on land of a non-Jew
11. According to the Beis Yosef, shmitta fruits that grew in
a field belonging to a non-Jew do not bear the sanctity of
shmitta. This is the accepted practice of Jerusalem. The
Mabit is of the opinion that even fruit from a field
belonging to a non-Jew has the sanctity of shmitta and there
is an obligation of biur ("removal" at the proper time). This
is also the opinion of the Chazon Ish.
12. Whoever does not consider fruits grown by a non- Jew as
bearing the sanctity of shmitta (as is the practice of
Jerusalem), and has someone who does treat them as bearing
the sanctity as his guest, should inform his guest of his
practice if he offers him non-Jewish fruit. Whoever hosts a
person who does treat them with the sanctity of shmitta must
inform him if he offers him fruit of a non- Jew.
Places shmitta applies
13. According to Torah law shmitta only applies to Eretz
Yisroel as it says "When you come into the land..."
(Vayikra 25:2).
Eretz Yisroel
All the laws of shmitta apply throughout Eretz Yisroel.
However, there are places within Eretz Yisroel that were not
captured at the time of the Second Temple, and therefore one
can be lenient regarding some of the laws of shmitta. There
are places that the Sages exempted from observing the laws of
shmitta, even though they were captured in the time of the
Second Temple, in order to enable the poor people to sustain
themselves.
Nowadays these places cannot be identified, therefore, all
the laws of shmitta, including Rabbinical prohibitions of
sefichin, apply throughout Eretz Yisroel.
Trans Jordan
14. Shmitta applies to Trans Jordan except for the
prohibition of sefichin.
Syria
15. Shmitta applies to Jewish fields in Syria according to
Rabbinical law, in order to prevent emigration from Eretz
Yisroel to Syria; but there is no prohibition of
sefichin. According to all opinions the sanctity of
shmitta does not apply to the fruit of a non-Jew in Syria.
Sefichin
Introduction
The word sefichin.
(Page 189) The word sefiach (the singular of
sefichin) is of the same root as the expression
sfocheini (attach me) (Shmuel 1, 2:36),
attached to the previous harvest. That means: grain that grew
and sprouted by itself from the seeds that fell to the ground
during the harvest of the previous year.
The reason for the prohibition
According to Torah law such produce may be eaten, as may all
fruits of shmitta. However, the Sages saw an increase in the
number of transgressors who secretly sowed their fields in
shmitta and said "these grew by themselves!" Therefore the
Sages forbade the use of such produce.
Ground produce
Included in this prohibition is all produce that grew by
itself in shmitta, and it goes without saying that ground
produce that was sown during the shmitta, when it is
forbidden to do so is also included in the prohibition.
Tree fruit
However, produce that the Sages did not suspect a person
might sow during shmitta such as fruit of trees, for there
are no grounds to suspect that a person would plant a tree
specifically in shmitta. are not subject to the prohibition
of sefichin.
Unproductive field or a vineyard
Similarly the Sages did not place the decree of
sefichin on those fields where there is no suspicion
that a person would sow them because they are not suitable
(such as an unproductive field) or because of other reasons
(such as a vineyard, where a person does not want seeds to
grow since they could prohibit use of his vineyard because of
Kilei Hakerem (sowing a vineyard with grain for
example).
The field of a non-Jew
The prohibition of sefichin also does not apply to the
field of a non-Jew even according to those who rule that his
fruits have the sanctity of shmitta, because a non-Jew is not
commanded to refrain from working in his field.
To What Does the Prohibition of Sefichin Apply?
1. Included in the prohibition of sefichin are: all
ground produce whether for human or animal consumption
(excluding fruit trees ) that grow in shmitta in a field
belonging to a Jew, or a field worked by a non Jew.
2. The prohibition of sefichin also applies to an
ownerless field.
3. Grain and legumes are subject to the prohibition of
sefichin if they reached a third of their growth in
shmitta, even if sown in the sixth year. However, as with
vegetables, the Chazon Ish ruled in accordance with the
opinion of the Rash that there is a prohibition of
sefichin only if they began growing in shmitta. If the
vegetables, however, were sown and began to grow before
shmitta, even if they have the sanctity of shmitta, they are
not subject to the prohibition of sefichin; others
disagree with this and maintain that as long as the vegetable
was picked in shmitta there is a prohibition of
sefichin.
4. Sefichin that were picked in shmitta are forbidden
forever.
The law of sefichin
5. It is forbidden to use produce of sefichin in their
designated manner, that means food meant for human
consumption cannot be eaten, food meant for an animal must
not be given to an animal, scent- bearing flowers must not be
smelled.
6. There is a mitzvah to uproot crops that are prohibited as
sefichin so as not to be suspected of planning to eat
them. He should leave them to rot.
When does the prohibition of sefichin not apply?
7. Produce that grew by itself in such fields that are not
normally sown, such as an unproductive field, which is a
field that is not fit for sowing because of difficult
conditions, is not subject to the prohibitions of
sefichin. Similarly there is no prohibition of
sefichin for unimportant vegetables, that most people
do not sow.
8. Similarly there is no prohibition of sefichin for
crops that grew in the field of a non-Jew even according to
those who hold that the sanctity of shmitta applies to the
field of a non- Jew. For the Sages prohibited sefichin
lest one sow on shmitta and a non-Jew is not commanded to
refrain from sowing his field.
Whatever grew inside a house or a flower pot without a hole
is not subject to the prohibition of sefichin.
Regarding a flower pot with a hole (see above chapter 12:
"Potted Plants and House").
Fruits of trees
9. Fruit of a tree is not subject to the prohibition of
sefichin.
Regarding sefichin in the eighth year, see below
Chapter 25: "Post-Shmitta."
The time of prohibition of sefichin is not the same
for all the plants. Concerning details of the dates when one
should be concerned that bought goods are prohibited because
of sefichin -- see the table compiled by the Institute
for Agricultural Research According to the Torah at the end
of the work.
Proper Use Of Shmitta Fruit And The Prohibition
Against Destructive Use
(Page 199) We have been commanded by the Torah (in
Vayikra 25:6) "[What grows while] the land is resting
may be eaten by you." The Sages of blessed memory interpreted
this as: "by you" -- for your needs (Bava Kama 102a).
"For eating" -- but not destroyed (Pesachim 52b). And
we have learned from this that shmitta fruit may be used for
eating, drinking, anointing, lamp lighting and dyeing.
However it must be used in the way in which it is usually
used in the other years. Whatever is usually eaten should be
eaten, and whatever is usually drunk should be drunk; it
should not be used in an unusual way.
Whoever destroys shmitta fruit disobeys the Torah commandment
of "For eating" -- but not for destruction.
The Sages of blessed memory have defined what is regarded as
destruction of shmitta fruit and what is not regarded as
destruction, what is the permitted manner of using shmitta
fruit and what is not so.
Eating shmitta fruit
1. Some are of the opinion that by eating shmitta fruit we
fulfill a mitzvah, because it says, "May be eaten."
The Chazon Ish ruled that there is no obligation in the form
of a mitzvas asei to eat fruits of shmitta, rather the
implication is that there is a prohibition to spoil them.
Permissible use
2. Fruits and vegetables that have the sanctity of shmitta
should be used in the usual manner. Therefore it is forbidden
to eat such fruit and vegetables, that are not usually eaten
raw but cooked, such as quince and squash (marrows) etc. and
the like.
3. The converse is also true: it is forbidden to cook fruits
and vegetables that are not usually cooked but eaten raw,
such as oranges, cucumbers and the like.
4. Fruits and vegetables that are eaten either cooked or raw
such as apples, can be used in the usual manner.
It is permitted to mix wine with cooked dishes and pastries.
It can also be diluted with water because it is also used in
such a way.
Excessive eating
5. Shmitta fruits may not be eaten excessively.
Preserves
6. All acts of preserving fruits and vegetables, such as
pickling vegetables, the making of jam, spreads and the like
are treated like cooking and therefore must be done in the
usual manner.
Improper Usage
7. If shmitta fruit was prepared in an improper manner, for
example, if fruit that is normally not cooked was cooked, it
may be eaten.
Making ice cream
8. Changing liquid to solid, for instance making ice cream
and the like, is permitted even though it changes its form,
others forbid it.
Flavor of shmitta fruit
9. Even if only the flavor of shmitta fruit is present it is
treated like the fruit itself. For example: if shmitta fruit
was cooked in food or soup and gave them flavor even though
the fruit was removed, the soup or food should be considered
as having the sanctity of shmitta since the food has the
flavor of fruit of shmitta.
Similarly, the fruit or vegetable should be treated with the
sanctity of shmitta because they are still fit for
consumption.
Spices
10. The sanctity of shmitta does not apply to spices that had
the sanctity of shmitta but have been used and lost their
flavor and are no longer fit for consumption. The reason for
this is since they imparted all their flavor in the dish they
are considered a piece of wood.
Liquids of pickled produce or cooking water
11. The sanctity of shmitta does not apply to liquids used
for pickling shmitta fruits or cooking water not normally
used such as water used for cooking shmitta potatoes. The
liquids may be disposed of.
The sanctity of shmitta applies to water in which shmitta
beetroots were cooked, even if he did not want the water
because the water is drunk as borsht soup.
Extraction of juice
12. It is forbidden to squeeze juice out of fruit and
vegetables which do not usually have juice extracts; for
example: figs, pears, onions, cucumbers and the like. But it
is permitted to squeeze juice from fruits that are normally
squeezed such as grapes, lemons, oranges and grapefruit.
13. Juice from fruits and vegetables of shmitta have the
sanctity of shmitta.
If one erred and made juice from fruits and vegetables that
are not normally squeezed, even though he has committed a
forbidden act, the juice has the sanctity of shmitta.
Puree
14. It is forbidden to make puree from fruits and vegetables
that are not normally used for this purpose.
One may make fruit or vegetable puree for minors; this is
normally done for minors even though not for adults.
Peeling and leaving over
15. It is permitted to peel fruit and vegetables such as
apples and cucumbers in the normal manner even though they
can be eaten with their peels.
16. It is forbidden to peel fruit and vegetables that are not
normally peeled, such as apricots and tomatoes.
17. It is permitted to remove parts that are moldy or dirty
and the like from fruits and vegetables such as lettuce, even
though when peeling it is possible that edible parts might be
removed as well.
18. Peels of apples, cucumbers, melons and the like which
have some of the meat of the fruit, moldy lettuce leaves and
parsley and the like which have edible parts; and also fruit
pits that have small bits of fruit attached (such as the pits
of plums, peaches and the like) are treated as leftovers of
food (see below).
19. Watermelon pits that are left over after eating should be
treated with the sanctity of shmitta.
20. Peels that are left over after squeezing or making puree,
for example pureed tomatoes or apples should be considered as
leftovers of food (see below).
21. As to orange peels, some rule stringently that they have
the sanctity of shmitta because they are used for animal
food, and because there are some who eat them when fried or
cooked in sugar or honey.
Anointing
22. It is forbidden to anoint one's body with wine, vinegar,
lemon juice and the like since these are not usually used for
anointing.
Cleaning
23. It is forbidden to use fruit of shmitta for cleaning.
Therefore use of vinegar and lemon juice and such like for
removing stains is forbidden. Similarly dipping lettuce in
vinegar of shmitta to remove insects is forbidden.
Scent
24. Tobacco has the sanctity of shmitta, nevertheless it is
permitted to use it for smoking and smelling since that is
its normal use. However, one has to be careful that it should
not be of sefichin.
The sanctity of shmitta applies to various types of
fragrances. Therefore those who use them for a
berachah on motzei Shabbos should be careful
not to throw them away as long as they are fit for smelling.
Similarly where the prohibition of sefichin applies
one should not smell them.
This applies especially to those who use "na'ana" leaves
(mint) which is also used in cooking (even though the
prohibition of sefichin does not apply to these
leaves).
Spoiling and destroying
25. It is forbidden to spoil fruit and vegetables of shmitta
or food that has the flavor of fruits of shmitta whether they
are fit for human consumption or whether they are only fit
for animal food.
Picking too early
26. It is forbidden to pick fruit of shmitta (before they
reached the stage when they are normally subject to
ma'aser) for they are not yet fit for consumption.
Doing so destroys the fruit.
If one picked the fruit or they fell from the tree one may
eat them even though he does not do this usually, because if
not they would spoil even more.
Partial destruction
27. It is also forbidden to spoil food fit for human
consumption even if it is not spoiled completely but remains
fit for animal food.
Changing the purpose of growth
28. It is forbidden to give shmitta fruit that is fit for
human consumption to animals.
One does not have to prevent animals from eating crops
attached to the ground because it says "and the produce will
be food for your animals to eat." However, one must prevent
animals eating crops picked and acquired by people.
29. It is forbidden for humans to eat food which is set aside
for animal food since this is not included in what is termed
'usual manner of eating of the fruit' for human beings do not
eat animal food, and he is in a sense destroying animal
food.
30 Food that has been spoiled for human consumption but is
still fit for animals has the sanctity of shmitta, but may be
given to animals.
Ornamental objects
31. It is forbidden to make chains, pictures and the like
from fruits of shmitta (as is often done from beans) because
by doing this it becomes spoiled for eating.
Giving a baby food
32. It is permitted to give fruits of shmitta to infants who
are accustomed to eat by themselves, even though they crumble
the food, because this is the way they eat.
Succah decorations
33. One may hang up an esrog in a Succah for decorative
purposes because it is still fit for consumption.
Brocho cup
34. If there is no saucer underneath it, it is forbidden to
fill a Kiddush cup or any other cup of wine used when making
a beracha to overflowing, with wine of shmitta. For in
so doing he "destroys" the wine.
(This also applies to other liquids that have the sanctity of
shmitta).
Havdalah
It is forbidden to extinguish the havdalah candle with
the remnants of the wine because by doing so he spoils the
wine.
Pesach night
He should not drip drops of wine from the cup during the
Pesach seder (when we mention the ten plagues") and the like,
for in so doing he "destroys" the wine.
Oil of shmitta
35. It is forbidden to use oil of shmitta for lighting the
Chanukah lights since it is forbidden to benefit from
Chanukah lights (and shmitta fruit can be used only when the
user has benefit from them).
36. It is permitted to use oil of shmitta for lighting
Shabbos lights because one benefits from the light. However
it is prohibited to use oil for lights where no benefit is
derived (such as a yahrzeit light which is usually
even during the day), and it is also forbidden to use oil of
shmitta for the Lag Ba'omer bonfire.
37. It is forbidden to smear a pan or frying pan with oil of
shmitta if the smearing is only in order that the contents
should not stick to the pan. However if the smearing is also
meant to flavor the food it is permitted.
Serving to a non-Jew
38. It is forbidden to give fruits of shmitta to a non-Jew
but it is permitted to serve them to a non- Jew who is a
guest in the house of a Jew.
Sowing
39. It is forbidden to sow fruits of shmitta because by doing
so he "destroys" them.
Use as medicine
40. It is forbidden to use fruit of shmitta for a medicinal
purpose, such as rubbing the body with drinking alcohol or
with cognac of the shmitta year, because this is considered
as spoiling it.
However, one is permitted to drink vinegar of shmitta if he
intends to relieve a toothache; as long as he does not gargle
and spit it out, because that "destroys" the vinegar. Rather
one must swallow it.
41. It is permitted to make a plaster (poultice) for a human
being from fruits of shmitta that are specifically animal
food and this is not considered as unusual use. For since
animal food is also meant to serve man's needs (except as
food) no "destruction" is caused by making the plaster, on
the contrary this use elevates its status (from animal to
human status).
Leftovers
42. It is forbidden to throw leftovers fit to be eaten by
human beings to the garbage. They should be left in the house
until they become moldy and spoiled; then they are no longer
regarded as fruit of shmitta.
43. In extenuating circumstances one should put the leftovers
into a plastic bag, tie it up and place it in the garbage
bin, and then the leftovers will spoil on their own. The
correct way is to place the bag on top of the garbage in the
can so that they should not spoil immediately when placed in
the garbage can.
44. In places where the garbage disposal trucks compress the
garbage, one should place the bags in the can only after the
leftovers have begun to spoil, in order not to cause Jewish
garbage collectors to commit the sin of destroying fruits of
shmitta.
45. One should not put fresh leftovers with leftovers that
have already begun to spoil because this hastens the spoiling
of the fresh ones.
Washing
46. It is permitted to rinse plates and pots that have
shmitta food sticking to them if the amount is such that one
does not usually bother to clean. However if he collected the
remnants of the food, it bears the sanctity of shmitta and it
is forbidden to throw it away.
Export
47. It is forbidden to export agricultural produce that has
the sanctity of shmitta. Therefore when traveling abroad one
should not take provisions that have the sanctity of shmitta
but should prepare fruit and vegetables that do not have the
sanctity of shmitta.
In extenuating circumstances one can take provisions for the
journey only.
Regarding the export of esrogim -- see below chapter 27:
"Laws of Shmitta for One who Lives Outside of Eretz
Yisroel."
End of Part I. The second part deals with buying and
selling shmitta produce, special applications for
those living outside of Eretz Yisroel (those will typically
not be relevant for several months), Otzar Beis Din, loans
and more.
(Page 47) At the root of the mitzva lies the purpose
to establish in our heart and set firmly in our thoughts the
conception that the world was brought into being as a new
entity out of nothing, for in six days Hashem created the
Heaven and Earth (Shemos 31:17) and on the seventh day
He rested... We are obligated to spend all our time: day by
day, year by year, counting six years and resting on the
seventh. And thus this matter should never depart from before
our eyes; it is akin to our practice of counting the days of
the week as six working days and (then) the seventh, a day of
rest. For this reason (Hashem) commanded (us) to leave
ownerless all that the land will produce in this year, apart
from resting in it, so that man will remember that the land
which produced fruit for him every year does not produce it
by its own power and virtue but that there is a L-rd and
Master over it and when He so desires He commands man to
leave them ownerless.
(Sefer HaChinuch Mitzva 84)
(Page 99) The seventh year is compared to the seventh
day -- Shabbos. Just like Shabbos is a relief from the stress
of the week and gives us the ability to compose and collect
our thoughts, likewise the year of shmitta is an opportunity
to reflect on the past six years. This is an important basis
in serving Hashem. We must realize the purpose of our
creation and what we must improve. This comes through
contemplation and peace of mind.
(Beis Yisroel, Behar 5727)
(Page 163) "Then the land will accept her rest..."
What makes the mitzvah of shmitta outstanding? The Alshich
explains that a holiness is reflected like a light from Above
and settles in the ground. It is the strength of this
holiness that produces the fruit and not the natural energy
of the ground. Therefore you are not the owner of the fruit.
It belongs to all of Israel, since they all share equally
this Heavenly Holiness.
|
||||
| All material
on this site is copyrighted and its use is restricted. |
|||||