ב"ה
Rambam - 1 Chapter a Day
Shemita - Chapter 1
Shemita - Chapter 1
The Laws of the Sabbatical and Jubilee Yearsהִלְכוֹת שְׁמִטָּה וְיוֹבֵל
They contain twenty-two Mitzvot: nine positive commandments and thirteen negative commandments. They are:יֵשׁ בִּכְלָלָן שְׁתַּיִם וְעֶשְׂרִים מִצְווֹת - תֵּשַׁע מִצְווֹת עֲשֵׂה, וּשְׁלוֹשׁ עֶשְׂרֵה מִצְווֹת לֹא תַעֲשֶׂה, וְזֶה הוּא פְּרָטָן:
1) That the earth should rest in the seventh year from all labor performed because of it,
2) Not to perform agricultural work during this year, 3) Not to perform work with trees during this year, 4) Not to harvest produce that grows on its own in an ordinary manner, 5) Not to harvest grapes in an ordinary manner, 6) To give up ownership of all the produce of the earth, 7) To renounce all debts, 8) Not to pressure a debtor, nor to demand payment from him, 9) Not to refrain from lending before the Sabbatical year so that one will not forfeit his money, 10) To count the years in sets of seven, 11) To sanctify the fiftieth year, 12) To sound the Shofar on the Tenth of Tishrei of the fiftieth year so that the servants will be released as free, 13) Not to perform agricultural work during this year, 14) Not to harvest produce that grows on its own in an ordinary manner, 15) Not to harvest grapes in an ordinary manner, 16) To provide for the redemption of the land during this year; this refers to the laws pertaining to ancestral fields and purchased fields, 17) That the land never be sold in a permanent manner, 18) The laws pertaining to the sale of homes in walled cities, 19) That the tribe of Levi should not receive a tribal inheritance in Eretz Yisrael; instead, they are given cities to live in as presents, 20) That the tribe of Levi not take a portion of the spoils of war, 21) To give Levites cities to dwell in together with their open land, 22) That the open land of their cities never be sold permanently; instead they have the opportunity to redeem it whether before the Jubilee year or afterwards. These mitzvot are explained in the following chapters.(א) שֶׁתִּשְׁבֹּת הָאָרֶץ מִמְּלַאכְתָּהּ בַּשְּׁבִיעִית; (ב) שֶׁלֹּא יַעֲבֹד עֲבוֹדַת הָאָרֶץ בְּשָׁנָה זוֹ; (ג) שֶׁלֹּא יַעֲבֹד עֲבוֹדַת הָאִילָן בְּשָׁנָה זוֹ; (ד) שֶׁלֹּא יִקְצֹר הַסָּפִיחַ כְּנֶגֶד הַקּוֹצְרִים; (ה) שֶׁלֹּא יִבְצֹר הַנְּזִירִים כְּנֶגֶד הַבּוֹצְרִים; (ו) שֶׁיַּשְׁמִיט מַה שֶׁתּוֹצִיא הָאָרֶץ; (ז) שֶׁיַּשְׁמִיט כָּל הַלְוָאָתוֹ; (ח) שֶׁלֹּא יִגֹּשׂ וְלֹא יִתְבַּע הַלּוֹוֶה; (ט) שֶׁלֹּא יִמָּנַע מִלְּהַלְווֹת קֹדֶם הַשְּׁמִטָּה כְּדֵי שֶׁלֹּא יֹאבַד מְמוֹנוֹ; (י) לִסְפֹּר הַשָּׁנִים שֶׁבַע שֶׁבַע; (יא) לְקַדֵּשׁ שְׁנַת הַחֲמִשִּׁים; (יב) לִתְקֹעַ בַּשּׁוֹפָר בָּעֲשִׂירִי לְתִשְׁרֵי כְּדֵי לָצֵאת עֲבָדִים חָפְשִׁי; (יג) שֶׁלֹּא תֵעָבֵד אֲדָמָה בְּשָׁנָה זוֹ; (יד) שֶׁלֹּא יִקְצֹר סְפִיחֶיהָ כְּנֶגֶד הַקּוֹצְרִים; (טו) שֶׁלֹּא יִבְצֹר נְזִירֶיהָ כְּנֶגֶד הַבּוֹצְרִים; (טז) לִתֵּן גְּאֻלָּה לָאָרֶץ בְּשָׁנָה זוֹ, וְזֶה הוּא דִּין שְׂדֵה אֲחֻזָּה וּשְׂדֵה מִקְנָה; (יז) שֶׁלֹּא תִמָּכֵר הָאָרֶץ לִצְמִיתוּת; (יח) דִּין בָּתֵּי עָרֵי חוֹמָה; (יט) שֶׁלֹּא יִנְחַל כָּל שֵׁבֶט לֵוִי בְּאֶרֶץ יִשְׂרָאֵל, אֶלָא נוֹתְנִין לָהֶם עָרִים מַתָּנָה לָשֶׁבֶת בָּהֶם; (כ) שֶׁלֹּא יִקַּח שֵׁבֶט לֵוִי חֵלֶק בַּבִּזָּה; (כא) לִתֵּן לַלְּוִיִּים עָרִים לָשֶׁבֶת וּמִגְרְשֵׁיהֶן; (כב) שֶׁלֹּא יִמָּכֵר מִגְרַשׁ עָרֵיהֶם, אֶלָא גּוֹאֲלִים לְעוֹלָם בֵּין לִפְנֵי הַיּוֹבֵל בֵּין לְאַחַר הַיּוֹבֵל. וּבֵאוּר מִצְווֹת אֵלּוּ בִּפְרָקִים אֵלּוּ.
2) Not to perform agricultural work during this year, 3) Not to perform work with trees during this year, 4) Not to harvest produce that grows on its own in an ordinary manner, 5) Not to harvest grapes in an ordinary manner, 6) To give up ownership of all the produce of the earth, 7) To renounce all debts, 8) Not to pressure a debtor, nor to demand payment from him, 9) Not to refrain from lending before the Sabbatical year so that one will not forfeit his money, 10) To count the years in sets of seven, 11) To sanctify the fiftieth year, 12) To sound the Shofar on the Tenth of Tishrei of the fiftieth year so that the servants will be released as free, 13) Not to perform agricultural work during this year, 14) Not to harvest produce that grows on its own in an ordinary manner, 15) Not to harvest grapes in an ordinary manner, 16) To provide for the redemption of the land during this year; this refers to the laws pertaining to ancestral fields and purchased fields, 17) That the land never be sold in a permanent manner, 18) The laws pertaining to the sale of homes in walled cities, 19) That the tribe of Levi should not receive a tribal inheritance in Eretz Yisrael; instead, they are given cities to live in as presents, 20) That the tribe of Levi not take a portion of the spoils of war, 21) To give Levites cities to dwell in together with their open land, 22) That the open land of their cities never be sold permanently; instead they have the opportunity to redeem it whether before the Jubilee year or afterwards. These mitzvot are explained in the following chapters.(א) שֶׁתִּשְׁבֹּת הָאָרֶץ מִמְּלַאכְתָּהּ בַּשְּׁבִיעִית; (ב) שֶׁלֹּא יַעֲבֹד עֲבוֹדַת הָאָרֶץ בְּשָׁנָה זוֹ; (ג) שֶׁלֹּא יַעֲבֹד עֲבוֹדַת הָאִילָן בְּשָׁנָה זוֹ; (ד) שֶׁלֹּא יִקְצֹר הַסָּפִיחַ כְּנֶגֶד הַקּוֹצְרִים; (ה) שֶׁלֹּא יִבְצֹר הַנְּזִירִים כְּנֶגֶד הַבּוֹצְרִים; (ו) שֶׁיַּשְׁמִיט מַה שֶׁתּוֹצִיא הָאָרֶץ; (ז) שֶׁיַּשְׁמִיט כָּל הַלְוָאָתוֹ; (ח) שֶׁלֹּא יִגֹּשׂ וְלֹא יִתְבַּע הַלּוֹוֶה; (ט) שֶׁלֹּא יִמָּנַע מִלְּהַלְווֹת קֹדֶם הַשְּׁמִטָּה כְּדֵי שֶׁלֹּא יֹאבַד מְמוֹנוֹ; (י) לִסְפֹּר הַשָּׁנִים שֶׁבַע שֶׁבַע; (יא) לְקַדֵּשׁ שְׁנַת הַחֲמִשִּׁים; (יב) לִתְקֹעַ בַּשּׁוֹפָר בָּעֲשִׂירִי לְתִשְׁרֵי כְּדֵי לָצֵאת עֲבָדִים חָפְשִׁי; (יג) שֶׁלֹּא תֵעָבֵד אֲדָמָה בְּשָׁנָה זוֹ; (יד) שֶׁלֹּא יִקְצֹר סְפִיחֶיהָ כְּנֶגֶד הַקּוֹצְרִים; (טו) שֶׁלֹּא יִבְצֹר נְזִירֶיהָ כְּנֶגֶד הַבּוֹצְרִים; (טז) לִתֵּן גְּאֻלָּה לָאָרֶץ בְּשָׁנָה זוֹ, וְזֶה הוּא דִּין שְׂדֵה אֲחֻזָּה וּשְׂדֵה מִקְנָה; (יז) שֶׁלֹּא תִמָּכֵר הָאָרֶץ לִצְמִיתוּת; (יח) דִּין בָּתֵּי עָרֵי חוֹמָה; (יט) שֶׁלֹּא יִנְחַל כָּל שֵׁבֶט לֵוִי בְּאֶרֶץ יִשְׂרָאֵל, אֶלָא נוֹתְנִין לָהֶם עָרִים מַתָּנָה לָשֶׁבֶת בָּהֶם; (כ) שֶׁלֹּא יִקַּח שֵׁבֶט לֵוִי חֵלֶק בַּבִּזָּה; (כא) לִתֵּן לַלְּוִיִּים עָרִים לָשֶׁבֶת וּמִגְרְשֵׁיהֶן; (כב) שֶׁלֹּא יִמָּכֵר מִגְרַשׁ עָרֵיהֶם, אֶלָא גּוֹאֲלִים לְעוֹלָם בֵּין לִפְנֵי הַיּוֹבֵל בֵּין לְאַחַר הַיּוֹבֵל. וּבֵאוּר מִצְווֹת אֵלּוּ בִּפְרָקִים אֵלּוּ.
1It is a positive commandment to rest from performing agricultural work or work with trees1 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.” 2When a person3 performs any labor upon the land or with trees during this year, he nullifies the observance of this positive commandment 4and violates a negative commandment, as Leviticus 25:4 states: “Do not sow your field and do not trim your vineyard.”אמִצְוַת עֲשֵׂה לִשְׁבֹּת בְּשָׁנָה שְׁבִיעִית מֵעֲבוֹדַת הָאָרֶץ וַעֲבוֹדַת הָאִילָנוֹת, שֶׁנֶּאֱמַר "וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַה'" (ויקרא כה, ב), וְנֶאֱמַר "בֶּחָרִישׁ וּבַקָּצִיר תִּשְׁבֹּת" (שמות לד, כא). וְכָל הָעוֹשֶׂה מְלָאכָה מֵעֲבוֹדַת הָאָרֶץ אוֹ הָאִילָנוֹת בְּשָׁנָה זוֹ, בִטֵּל מִצְוַת עֲשֵׂה, וְעָבַר עַל לֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר "שָׂדְךָ לֹא תִזְרָע וְכַרְמְךָ לֹא תִזְמֹר" (ויקרא כה, ד).
2According to Scriptural Law, a person is not liable for lashes except for the following labors sowing, trimming,5 harvesting grain, and harvesting fruit - both from vineyards and from other trees.6 באֵינוֹ לוֹקֶה מִן הַתּוֹרָה אֶלָא עַל הַזְּרִיעָה אוֹ עַל הַזְּמִירָה, וְעַל הַקְּצִירָה אוֹ עַל הַבָּצִיר. וְאֶחָד כֶּרֶם, וְאֶחָד שְׁאָר הָאִילָנוֹת.
3Trimming is considered in the category of sowing.7 And harvesting fruit is considered in the category of harvesting grain. If so, why did the Torah single them out?8 To teach that one is liable for lashes for performing these two derivatives alone. For the other derivatives that involve working the land9 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.גוּזְמִירָה בִּכְלַל זְרִיעָה, וּבְצִירָה בִּכְלַל קְצִירָה. וְלָמָּה פְּרָטָן הַכָּתוּב? לוֹמַר לָךְ עַל שְׁתֵּי תּוֹלָדוֹת אֵלּוּ בִּלְבָד הוּא חַיָּב, וְעַל שְׁאָר הַתּוֹלָדוֹת שֶׁבַּעֲבוֹדַת הָאָרֶץ, עִם שְׁאָר הָאָבוֹת שֶׁלֹּא נִתְפָּרְשׁוּ בְּעִנְיָן זֶה - אֵינוֹ לוֹקֶה עֲלֵיהֶן, אֲבָל מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת.
4What is implied? When a person digs or plow10 for the sake of the land, removes stones,11 fertilizes the land, or performs another similar type of work on the land or extends, 328 grafts, plants, or performs other similar types of work with trees, he is given stripes for rebellious conduct.דכֵּיצַד? הַחוֹרֵשׁ אוֹ הַחוֹפֵר לְצֹרֶךְ הַקַרְקַע, אוֹ הַמְּסַקֵּל, אוֹ הַמְּזַבֵּל, וְכַיּוֹצֵא בָּהֶן מִשְּׁאָר עֲבוֹדַת הָאָרֶץ, וְכֵן הַמַּבְרִיךְ, אוֹ הַמַּרְכִּיב, אוֹ הַנּוֹטֵעַ, וְכַיּוֹצֵא בָּהֶן מֵעֲבוֹדַת הָאִילָנוֹת - מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת מִדִּבְרֵיהֶם.
5We 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,12 or smoke a tree so that worms that infest it die.13האֵין נוֹטְעִין בַּשְּׁבִיעִית אַפִלּוּ אִילָן סְרָק, וְלֹא יַחְתֹּךְ הַיְּבֹּלֶת מִן הָאִילָנוֹת, וְלֹא יְפָרֵק הָעַלִּין וְהַבַּדִּים הַיְּבֵשִׁים, וְלֹא יְאַבֵּק אֶת צַמַּרְתּוֹ בְּאָבָק, וְלֹא יְעַשֵּׁן תַּחְתָּיו כְּדֵי שֶׁתָּמוּת הַתּוֹלַעַת,
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.14 One should not bind plants, 332 nor trim them, nor prepare a support for a tree of perform any other work with trees. If one performs any of these labors in the Sabbatical year, he is given stripes for rebellious conduct.וְלֹא יָסוּךְ אֶת הַנְּטִיעוֹת בְּדָבָר שֶׁיֵּשׁ לוֹ זֻהְמָה כְּדֵי שֶׁלֹּא יֹאכַל אוֹתוֹ הָעוֹף כְּשֶהוּא רַךְ, וְלֹא יָסוּךְ אֶת הַפַּגִּין, וְלֹא יִנְקֹב אוֹתָן, וְלֹא יִכְרֹךְ אֶת הַנְּטִיעוֹת, וְלֹא יִקְטֹם אוֹתָן, וְלֹא יְפַסֵּג אֶת הָאִילָנוֹת, וְכֵן שְׁאָר כָּל עֲבוֹדוֹת הָאִילָן. וְאִם עָשָׂה אַחַת מֵאֵלּוּ בַּשְּׁבִיעִית, מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת.
6One may not light a fire in an overgrowth of reeds, because this is considered as working the land.15 We train a cow to plow only in sand.16 We do not test the viability of seeds in a flowerpot full of earth,17 but we may test them in a flowerpot full of dung.18 One may soak seeds in the Sabbatical year in order to plant them in the following year.19 We maintain aloe 338 plants on top of the roof, 339 but we do not water them.20 ואֵין מַצִּיתִין אֶת הָאוּר בְּאִישַׁת הַקָּנִים, מִפְּנֵי שֶׁהוּא עֲבוֹדַת קַרְקַע. וְאֵין מְלַמְּדִין אֶת הַפָּרָה לַחְרֹשׁ אֶלָא בְּחוֹל. וְאֵין בּוֹדְקִין אֶת הַזְּרָעִים בַּעָצִיץ מָלֵא עָפָר, אֲבָל בּוֹדְקִין אוֹתוֹ בַּעָצִיץ מָלֵא גְּלָלִים. וְשׁוֹרִין אֶת הַזְּרָעִים בַּשְּׁבִיעִית, כְּדֵי לְזָרְעָן בְּמוֹצָאֵי שְׁבִיעִית. וּמְקַיְּמִין אֶת הָאֲלוֹיֵי בְּרֹאשׁ הַגַּג, אֲבָל אֵין מַשְׁקִין אוֹתוֹ.
7We may apply red paint to a tree 341 and we may load it with stones. 342 We may hoe under vines and under olive trees.21 If these activities are intended to make the trees flourish, they are forbidden. If they are intended to close their cracks, it is permitted.זסוֹקְרִין אֶת הָאִילָן בְּסִקְרָא, וְטוֹעֲנִין אוֹתוֹ בָּאֲבָנִים, וְעוֹדְרִין תַּחַת הַגְּפָנִים. וְהַמְּקַשְׁקֵשׁ בְּזֵּיתִים - אִם לְהַבְרוֹת אֶת הָאִילָן, אָסוּר; וְאִם לִסְתֹּם אֶת הַפְּצִימִים, מֻתָּר.
8We may irrigate a beit hashilechin, i.e., a field that is sown with grain that is very arid, in the Sabbatical year.22 Similarly, we may cause water to flow from one tree to another in an orchard if there were ten trees dispersed in an area larger than that necessary to sow a se’ah of grain. 345 One should not, however, irrigate the entire orchard.23 If they are closer to each other than that, one may irrigate the entire orchard for them.24 Similarly, when trees grow in a field where they are planted distant from each other, 348 we can sprinkle the earth with water for the sake of the trees that they will not be ruined.חמַשְׁקִין בֵּית הַשְּׁלָחִין בַּשְּׁבִיעִית, וְהִיא שְׂדֵה הַזְּרָעִים שֶׁהִיא צְמֵאָה בְּיוֹתֵר. וְכֵן שְׂדֵה הָאִילָנוֹת: אִם הָיוּ מְרֻחָקִין זֶה מִזֶּה יָתֵר מֵעֶשֶׂר לְבֵית סְאָה - מוֹשְׁכִין אֶת הַמַּיִם מֵאִילָן לְאִילָן, אֲבָל לֹא יַשְׁקוּ אֶת כָּל הַשָּׂדֶה; וְאִם הָיוּ מְקֹרָבִין זֶה לְזֶה עֶשֶׂר לְבֵית סְאָה, מַשְׁקִין כָּל הַשָּׂדֶה בִּשְׁבִילָן. וְכֵן עָפָר הַלָּבָן - מְרַבְּצִין אוֹתוֹ בְּמַיִם בַּשְּׁבִיעִית, בִּשְׁבִיל הָאִילָנוֹת שֶׁלֹּא יִפָּסְדוּ.
9One may dig a pit at the roots of a grapevine to collect water.25 One may make an irrigation ditch at the outset and one may fill the water reservoirs26 with water.טוְעוֹשִׂין עוּגִיּוֹת לַגְּפָנִים. וְעוֹשִׂין אֶת אַמַּת הַמַּיִם כַּתְּחִלָּה, וּמְמַלְּאִין אֶת הַנְּקָעִים מַיִם.
10Why were all these activities allowed? For if he will not irrigate the field, the land will become parched and all the trees in it will die. Since the prohibition against these activities and the like is Rabbinic in origin, they did not impose their decrees in these instances.27 For according to Scriptural Law, a prohibition applies only to the two primary categories and their two derivatives, as explained.28 יוּמִפְּנֵי מַה הִתִּירוּ כָּל אֵלּוּ? שֶׁאִם לֹא יַשְׁקֶה, תֵּעָשֶׂה הָאָרֶץ מְלֵחָה וְיָמוּת כָּל עֵץ שֶׁבָּהּ; וְהוֹאִיל וְאִסּוּר הַדְּבָרִים הָאֵלּוּ וְכַיּוֹצֵא בָּהֶם מִדִּבְרֵיהֶם, לֹא גָזְרוּ עַל אֵלּוּ. שֶׁאֵין אָסוּר מִן הַתּוֹרָה אֶלָא אוֹתָן שְׁתֵּי אָבוֹת וּשְׁתֵּי תּוֹלָדוֹת שֶׁלָּהֶם, כְּמוֹ שֶׁבֵּאַרְנוּ.
11When the number of those who impose their desires by force increased and the gentile kings required the Jews to supply food29 for their soldiers, the Sages permitted the people to sow only those crops that are necessary for the servants of the king30 alone. Similarly, if a person of force compelled someone to perform labor in the Sabbatical year without pay, for the service of the king or the like, he may do so. 31יאמִשֶּׁרַבּוּ הָאַנָּסִין, וְהִטִּילוּ מַלְכֵי גּוֹיִים עַל יִשְׂרָאֵל לַעֲשׂוֹת מְזוֹנוֹת לְחֵילוֹתֵיהֶן - הִתִּירוּ לִזְרֹעַ לָהֶן בַּשְּׁבִיעִית, דְּבָרִים שֶׁצְּרִיכִין לָהֶם עַבְדֵי הַמֶּלֶךְ בִּלְבָד. וְכֵן מִי שֶׁכָּפָה אוֹתוֹ אַנָּס לַעֲשׂוֹת בַּשְּׁבִיעִית בְּחִנָּם, כְּמוֹ עֲבוֹדַת הַמֶּלֶךְ וְכַיּוֹצֵא בָּהּ - הֲרֵי זֶה עוֹשֶׂה.
12When a person plants crops during the Sabbatical year whether in inadvertent or willful violation, he should uproot them, because the Jews are suspect with regard to the prohibitions of the Sabbatical year. 356 If we would allow a person who sowed inadvertently to keep the crops, a person who sowed intentionally would say: “I did so inadvertently.”32 יבהַנּוֹטֵעַ בַּשְּׁבִיעִית, בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד - יַעְקֹר. מִפְּנֵי שֶׁיִּשְׂרָאֵל חֲשׁוּדִין עַל הַשְּׁבִיעִית - אִם תֹּאמַר בְּשׁוֹגֵג יְקַיֵּם, יֹאמַר הַמֵּזִיד: שׁוֹגֵג הָיִיתִי.
13When one plows his field, breaks its ground,33 or fertilizes it34 in the Sabbatical year so that it will be better to sow in the following year, we penalize him and prohibit him from sowing it in the following year. He may not hire it out to others. Instead, he must leave it fallow. If he dies, however, his son may sow it.35 יגהַחוֹרֵשׁ אֶת שָׂדֵהוּ, אוֹ נָרָהּ, אוֹ זִבְּלָהּ, בַּשְּׁבִיעִית כְּדֵי שֶׁתִּהְיֶה יָפָה לִזְרִיעָה בְּמוֹצְאֵי שְׁבִיעִית - קוֹנְסִין אוֹתוֹ, וְלֹא יִזְרְעֶנָּה בְּמוֹצְאֵי שְׁבִיעִית. וְאֵין חוֹכְרִין אוֹתָהּ מִמֶּנּוּ כְּדֵי לְזָרְעָהּ, אֶלָא תְּהִי בּוּרָה לְפָנָיו. וְאִם מֵת, יִזְרְעֶנָּה בְּנוֹ.
14When a person removes thorns from his field in the Sabbatical year to improve it for the following year or removes stones from it, even though he is forbidden to do so, 36 we do not penalize him. He is permitted to sow it in the following year.ידהַמַּעַבִיר קוֹצִים מֵאַרְצוֹ בַּשְּׁבִיעִית כְּדֵי לְתַקְּנָהּ לְמוֹצָאֵי שְׁבִיעִית, אוֹ שֶׁסִּקֵּל מִמֶּנָּה אֲבָנִים, אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי - לֹא קָנְסוּ אוֹתוֹ, וּמֻתָּר לוֹ לְזָרְעָהּ לְמוֹצְאֵי שְׁבִיעִית.
15The following laws apply when a person buries turnips, radishes, and the like37 in the Sabbatical year. If some of their leaves were revealed, he need not be concerned. 38If not, it is forbidden.39 When someone buries wild onions or the like, he should place at least four kabbim in the height of a handbreadth40 and place a handbreadth of earth above them. He should bury them in a place where people walk so that they will not grow. It is permitted to rip off the protruding stalks of rice in the Sabbatical year,41 but one should not cut them off.טוהַטּוֹמֵן לֶפֶת וּצְנוֹנוֹת וְכַיּוֹצֵא בָּהֶן בַּשְּׁבִיעִית: אִם הָיוּ מִקְצַת הָעַלִּין מְגֻלִּין, אֵינוֹ חוֹשֵׁשׁ; וְאִם לַאו, אָסוּר. הַטּוֹמֵן אֶת הַלּוּף וְכַיּוֹצֵא בּוֹ - לֹא יִפְחֹת מֵאַרְבַּעַת קַבִּים עַל גֹּבַהּ טֶפַח, וְטֶפַח עָפָר עַל גַּבָּיו. וְטוֹמְנוֹ בִּמְקוֹם דְּרִיסַת הָאָדָם, כְּדֵי שֶׁלֹּא יִצְמַח. וּמֻתָּר לְמָרֵס בָּאֹרֶז בַּשְּׁבִיעִית, אֲבָל לֹא יְכַסַּח.
16At the outset, the Rabbis would say: A person may gather wood, stones, and grass from his field, provided he takes the larger ones42 alone, so that his intent is not to clear the land,43 but from his colleague’s field, he may take small and larger pieces. 369 When there was an increase in the number of transgressors, i.e., people who intended to clear their fields, but would excuse themselves, saying: “We are only taking the larger pieces,” they forbade a person from gathering wood and stones from his own field, permitting this only from a colleague’s field.44 Even then, the leniency was granted only when he does not do so in order that he exchange the favor,45 i.e., he does not tell his colleague: “See how much of a favor I did for you, for I have cleared your field.”טזבָּרִאשׁוֹנָה הָיוּ אוֹמְרִים: מְלַקֵּט אָדָם עֵצִים וַאֲבָנִים וַעֲשָׂבִים מִתּוֹךְ שָׂדֵהוּ - וְהוּא שֶׁיִּטֹּל הַגַּס הַגַּס, כְּדֵי שֶׁלֹּא יִתְכַּוֵּן לְנַקּוֹת הָאָרֶץ; אֲבָל מִשְּׂדֵה חֲבֵרוֹ, נוֹטֵל בֵּין דַּק בֵּין גַּס. מִשֶּׁרַבּוּ עוֹבְרֵי עֲבֵרָה שֶׁמִּתְכַּוְּנִין לְנַקּוֹת, וְאוֹמְרִין 'הַגַּס הַגַּס אָנוּ לוֹקְטִין', אָסְרוּ שֶׁיִּטֹּל אָדָם כְּלוּם מִשָּׂדֵהוּ, אֶלָא מִתּוֹךְ שְׂדֵה חֲבֵרוֹ - וְהוּא שֶׁלֹּא יְלַקֵּט בְּטוֹבָה, שֶׁלֹּא יֹאמַר לוֹ 'רְאֵה כַּמָּה טוֹבָה עָשִׂיתִי לְךָ שֶׁהֲרֵי נִקִּיתִי שָׂדְךָ'.
17When a person’s animal is standing in his field, he may gather all types of grasses 46and bring them to it, for the presence of his animal indicates his intent.47יזהָיְתָה בְּהֵמָה עוֹמֶדֶת בְּתוֹךְ שָׂדֵהוּ - מְלַקֵּט וּמֵבִיא לְפָנֶיהָ, שֶׁבְּהֶמְתּוֹ מוֹכַחַת עָלָיו. וְכֵן אִם הָיְתָה כִּירָתוֹ - מְלַקֵּט הַכֹּל וּמַדְלִיק, שֶׁכִּירָתוֹ מוֹכַחַת עָלָיו.
18 Similarly, if his cooking range is located there, he may gather everything48 and kindle it, for the presence of his range indicates his intent. If a person cuts down a tree or two to use as wood, he may dig out their roots.49 If he cuts down three or more next to each other, he should not dig out their roots, because then he is improving his land.50 Instead, he should cut off the portion above the earth and leave the roots in the ground. When does the above apply? In one’s own field. In one’s colleague’s field, by contrast, it is permitted to dig out the roots.51 יחהַקּוֹצֵץ אִילָן אוֹ שְׁתַּיִם לָעֵצִים, הֲרֵי זֶה מֻתָּר לְשָׁרְשָׁן. קָצַץ שְׁלוֹשָׁה אוֹ יָתֵר זֶה בְּצַד זֶה - לֹא יְשָׁרֵשׁ, שֶׁהֲרֵי מְתַקֵּן אֶת הָאָרֶץ; אֶלָא קוֹצֵץ מֵעִם הָאָרֶץ, וּמַנִּיחַ שָׁרָשָׁיו בָּאָרֶץ. בַּמֶּה דְּבָרִים אֲמוּרִים? בַּקּוֹצֵץ מִתּוֹךְ שֶׁלּוֹ; אֲבָל מִשְּׂדֵה חֲבֵרוֹ, מֻתָּר לְשָׁרֵשׁ.
19When a person is chopping branches from an olive tree for wood,52 he should not cover the place where the branches grew with earth, because this involves performing work with the tree.53 He may, however, cover it with stones or with straw.יטהַמְּבַקֵּעַ בַּזַּיִת לִטֹּל עֵצִים - לֹא יְחַפֵּה מְקוֹם הַבִּקּוּעַ בֶּעָפָר, מִפְּנֵי שֶׁהִיא עֲבוֹדָה. אֲבָל מְכַסֶּה בָּאֲבָנִים אוֹ בַּקַּשׁ.
20One who trims the ends of branches of vines and cuts down reeds, may cut them in his ordinary pattern with a hatchet, a sickle, or a saw, or with any other utensil he desires.54 כהַמְּזַנֵּב בַּגְּפָנִים וְהַקּוֹצֵץ קָנִים - הֲרֵי זֶה קוֹצֵץ כְּדַרְכּוֹ, בַּקֻּרְדֹּם וּבַמַּגָּל וּבַמְּגֵרָה וּבְכָל מַה שֶׁיִּרְצֶה.
21One should not chop wood from a wild fig tree from which wood has never been cut before55 in the same way as one cuts wood from it in other years, because trimming a tree is one of the forbidden tasks involved with trees, for through trimming the tree, it will grow and increase. If he needs its wood, he should trim it in an unusual manner.כאאֵין קוֹצְצִין בְּתוּלַת שִׁקְמָה בַּשְּׁבִיעִית כְּדֶרֶךְ שֶׁקּוֹצְצִין בִּשְׁאָר הַשָּׁנִים - מִפְּנֵי שֶׁקְּצִיצָתָהּ עֲבוֹדַת אִילָן, שֶׁבִּקְצִיצָה זוֹ תִּגְדַּל וְתוֹסִיף. וְאִם צָרִיך לְעֵצֶיהָ, קוֹצֵץ אוֹתָהּ שֶׁלֹּא כְּדֶרֶךְ עֲבוֹדָתָהּ.
22How should he trim it? He should cut either the branches close to the ground or those higher than ten handbreadths. 382 When a tree is split,56 it can be tied together in the Sabbatical year. The intent is not that it will mend, but that the split will not increase. 384כבכֵּיצַד קוֹצְצָהּ? מֵעִם הָאָרֶץ אוֹ לְמַעְלָה מֵעֲשָׂרָה טְפָחִים. אִילָן שֶׁנִּפְשַׁח, קוֹשְׁרִין אוֹתוֹ בַּשְּׁבִיעִית - לֹא שֶׁיַּעֲלֶה, אֶלָא שֶׁלֹּא יוֹסִיף.
Footnotes
1.
Se/er HaMitzvot (positive commandment 135) and Se/er HaChinuch (mitzvah 112) include 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, that he should rest and not perform work. Nevertheless, the wording heuses when enumerating the mitzvot - that “the land should rest” - puts the emphasis on the land.
2.
The citation of this verse reflects a general principle in the Mishneh Torah: 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 l, 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.
3.
This mitzvah is incumbent both on men and women.
4.
Sefer HaMitzvot (negative commandment 220) and Sefer HaChinuch (mitzvah 326) include this commandment among the 613 mitzvot of the Torah.
5.
As indicated by Halachah 20 and notes, the intent here is trimming the top of the tree and not the end of its branches.
6.
The term betzirah 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.
7.
Because like sowing, trimming contributes to the growth of the tree (Radbaz).
8.
In Leviticus 25:5: “The aftergrowth of your harvest you shall not reap and the grapes you had designated you shall not gather.”
9.
And performing work with trees.
10.
Plowing is explicitly mentioned in the positive commandment for observing the Sabbatical year, but not in the prohibition. Although Mo ‘ed Kattan 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.
11.
To improve the land, not because he needs the stones. See Chapter 2, Halachah 10.
12.
In his Commentary to the Mishnah (Sh “vi’it 2:2), the Rambarn writes that this is beneficial for certain trees.
13.
As will be explained (see Halachah 7), we are permitted to perform labor to maintain a tree’s wellbeing. These activities, however, are intended to foster its growth.
14.
Both of these activities speed their ripening (Sh'vi'it 2:5).
15.
For this prepares the land on which they grow to be used to plant crops.
16.
And not on land that could be used for crops in which instance, the plowing would a benefit him.
17.
For this resembles sowing them.
18.
Because we do not usually sow in dung.
19.
For this does not involve working with the land.
20.
For that would promote their growth, not merely maintain them.
21.
The Kessef Mishneh quotes Rashi (Mo ‘ed Kattan 3a) who explains that the words oder and kishkush are synonymous. The difference is only with regard to the type of plants.
22.
For otherwise all the trees in the field will die, as stated in Halachah 10.
23.
For that is the most effective way of watering the trees, since they are close to each other.
24.
Since it is unnecessary to do that to provide the individual trees with water.
25.
Our translation is based on the Rambam’s Commentary to the Mishnah (Mo ‘ed Kattan I: 1 ).
26.
Our translation is based on the Rambam’s Commentary to the Mishnah (Kelayim 5:4).
27.
So the trees will not die.
28.
In Halachot 2-3.
29.
Our translation is based on the authoritative manuscripts and early printings of the Mishneh Torah. The standard published text follows a slightly different version.
30.
This leniency was granted even though sowing is forbidden by Scriptural Law. It must, however, be emphasized that (as stated in Chapter 10, Halachah 9), from the later years of the First Temple period, the observance of the Sabbatical year only had the status of Rabbinic commandment. The Radbaz maintains that such leniency would be granted even if the Scriptural ordinance was in effect.
31.
For since he is being threatened, it makes no difference whether the person threatening him is a king or an ordinary person. Since there is danger involved, leniency is granted (Radbaz, Kessef Mishneh ). The Kessef Mishneh emphasizes that this leniency is granted only when the person does not receive payment for his activity. He is forbidden to take payment, even if he is being compelled, for then a person could perform such labors and excuse himself, claiming that he was compelled to do so.
32.
Terumot 2:3 contrasts sowing on the Sabbath with sowing during the Sabbatical year, explaining that the Jews are not suspect to violate the Sabbath. Hence, the results of the inadvertent violation of the Sabbath laws are not forbidden.
33.
This is the translation of the word nirah, based on the Rambam’s Commentary to the Mishnah (Sh’vi’it 4:3, Pe’ah 2: 1 ). The term differs from plowing in that it is a far less thorough activity. See Rashi’s gloss to Jeremiah 4:3 which explains that it refers primarily to the removal of weeds, thorns, and the like.
34.
In his Commentary to the Mishnah (Sh’vi’it 4:2), the Rambam explains that this applies even if the field is fertilized by making it a corral for animals, so that their manure will fertilize it and improve its quality
35.
For the penalty is imposed on him personally, not on the land. Note the contrast to Chapter 3, Halachah 11 .
36.
As stated in Halachot 4 and 16.
37.
In these eras, there was no refrigeration and vegetables would be preserved by placing them in the ground.
38.
As long as the leaves are revealed, one is not planting in the ordinary manner (Radbaz). Burying the plants in this manner is permitted, because he does not desire that the plants grow in the earth; they are merely buried there [the Rambam’s Commentary to the Mishnah (Kilayim 1 :9)].
39.
Because he appears to be planting them.
40.
If they are not packed so densely, burying them resembles planting [ibid. (Sh’vi’it 5:2)].
41.
Our translation is based on Rav Kappach’s notes to the Rambam’s Commentary to the Mishnah (ibid. 2: 10). There the Rambam explains the term yichsech, but does not explain the term mere is. The Radbaz and the Kessef Mishneh interpret the latter term as meaning that it is permitted to sprinkle water on the rice plants. The contrast to the following clause supports Rav Kappach’s interpretation.
42.
Those that stick out and attract attention [the Rambam’s Commentary to the Mishnah (Pe’ah 6: 11; Sh’vi’it 4: l)].
43.
I.e., when clearing the land, one takes smaller stones and pieces as well as larger ones, so that the land will not have any foreign matter upon it.
44.
It would appear that a person would be permitted to gather both larger and small pieces from his colleague’s field. The Radbaz, however, grants this leniency only with regard to larger pieces.
45.
Our translation is based on the Rambam’s Commentary to the Mishnah (Sh’vi’it 4: I). There he emphasizes that the person clearing the field is expecting something in return.
46.
Not only the large ones permitted in the previous halachah. Even though the person’s field will be cleared in this manner, since this is not his intent, and the labor of clearing a field involves merely a Rabbinic prohibition, stringency was not enforced.
47.
That he is seeking to provide his animal with food and not clear his field.
48.
The Radbaz states that this leniency is granted only when the owner takes both the large and small pieces. If he takes only small pieces, it is forbidden because he is obviously intending to clear his field.
49.
Even though it involves work with the land, since he desires the wood, it is permitted.
50.
The place where three trees can grow is significant and can be used for planting. Thus by removing. the stumps, it is as if he is clearing a field for himself [the Rambam’s Commentary to the Mishnah (Sh’vi’it 5:4)].
51.
The intent is not that one has uninhibited license to cut down a colleague’s tree even in the Sabbatical year. Instead, if the tree has been cut down, one may uproot the stump.
52.
See Chapter 5, Halachot I 7-18, which restricts cutting down trees for kindling once they have begun to bear fruit.
53.
This is forbidden by Scriptural Law.
54.
n his Commentary to the Mishnah (Sh’vi’it 4:7), the Rambam explains that there is no need for a deviation in the way he trims the branches, because he is not intending to trim the tree. To explain his statements: Although trimming is one of the activities forbidden by Scriptural Law, this refers to trimming the top of the tree, not the ends of its branches (Tifferet Yisrael to the above mishnah).
55.
Our translation is taken from the Rambam’s Commentary to the Mishnah (Sh’vi’it 5:5)].
56.
Here, also, our translation is taken from the Rambam’s Commentary to the Mishnah (Sh’vi’it 5:5)], which quotes I Samuel 15:33 as support.
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