Daily Mitzvah

The 223rd prohibition is that we are forbidden from gathering in the normal manner fruit which trees produce during shemittah. We must make a change in order to demonstrate that it is considered ownerless [rather than the owner's personal property].

The source of this prohibition is G‑d's statement,1 "Do not gather the grapes on your unpruned vines."

Our Sages2 explain: "You may not gather them as gatherers do normally." Based on this principle, they said: "Figs which grew during shemittah may not be cut with the normal fig-knife, only with a regular knife. Grapes may not be crushed in a wine-press, only in a trough. Olives may not be prepared in a bad or a kutbi, but they may be crushed and placed in a bodeidah.3

The details of this mitzvah and the one which precedes it are explained in tractate Sh'vi'is.

Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

Footnotes

1.

Lev. 25:5.

2.

Sifra, Behar 1:3. Sh'vi'is 8:6.

3.

A bodeidah is a small olive-press, whereas the bad and kutbi are larger and therefore regularly used. Regarding these objects and the others mentioned above, see Bartenura, Sh'vi'is 8:6.

The 134th mitzvah is that we are commanded to disown everything which the land produces during the shemittah year; to release everything which grows on our property for the use of any living creature.

The source of this commandment is G‑d's statement,1 "During the seventh year, you must let it be public and withdraw from it."

The Mechilta [D'Rashbi] says: "Grapes and olives were already included [in the general command]. Why were they singled out? To make a comparison — just as grapes, which are covered by the positive commandment, also have a prohibition, so too everything covered by the positive commandment also has a prohibition."

I will explain the meaning of this statement. The verse, "During the seventh year, you must let it be public and withdraw from it" includes the release of everything which grows during shemittah: grapes, figs, peaches, pomegranates, wheat, barley, etc. Therefore the release of all produce is a positive commandment. Afterwards, the verse continues, "This also applies to your vineyard and your olive grove." But they were already included in this commandment, which covered everything which grows from the ground! [Our Sages therefore explain that] grapes and olives are mentioned separately because there is a special verse2 which explicitly creates a prohibition on grapes: "Do not gather the grapes on your unpruned vines." [The comparison therefore teaches us that] just as releasing grapes is a positive commandment, and holding them is a prohibition, so too anything which grows during shemittah — which, as explained above, there is a positive commandment to release — there is a prohibition to hold. Therefore the law regarding olives is identical to that regarding grapes — there is a positive commandment and a prohibition; and other types of produce have the same law as olives.

From the above discussion it is clear that the release of produce which grows during shemittah counts as a positive commandment.

The details of this mitzvah are explained in tractate Sh'vi'is. It is a Biblical commandment only for produce of Eretz Yisrael.3

Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

Footnotes

1.

Ex. 23:11.

2.

Lev. 25:5.

3.

Outside Eretz Yisrael it is obligatory by Rabbinic decree.

The 141st mitzvah is that we are commanded to cancel during the shemittah year all debts that we are owed.

The source of this commandment is G‑d's statement,1 "If you have any claim against your brother for a debt, you must relinquish it." This commandment is repeated in the verse,2 "The idea of the shemittah year is that every creditor shall remit any debt [owed by his neighbor]."

The Tosefta says: "Scripture speaks of two types of shemittah (release) — one regarding land and one regarding money."

The mitzvah of releasing debts is only a Biblical commandment when the mitzvah of shemittah of the land is in effect — at which time it applies everywhere.3

The details of this mitzvah are explained in the last chapter of tractate Sh'vi'is.

Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

Footnotes

1.

Deut. 15:3.

2.

Ibid. 15:2.

3.

Not only in Eretz Yisrael.

The 230th prohibition is that we are forbidden from collecting debts in the shemittah year; they must be completely released.

The source of this prohibition is G‑d's statement,1 "Every creditor shall remit any debt owed by his neighbor. He may not collect from his neighbor or his brother."

This is a Biblical commandment only in Eretz Yisrael when the mitzvah of shemittah of the land — i.e., the jubilee year — is in effect. However, there is a Rabbinic prohibition in effect at all times and in all places. Therefore, one may not collect a debt once the shemittah year has passed; it must be released.

The details of this mitzvah are explained in the end of tractate Sh'vi'is.

Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

Footnotes

1.

Ibid.

The 231st prohibition is that we are forbidden from not lending money to one another with the intention of avoiding its release in the shemittah year.

The Torah prohibited us from having this concern in the verse,1 "Be very careful lest you...[say to yourself, 'the seventh year is approaching, and it will be the shemittah year.']"

The Sifri says: "The expressions 'hishomer' ("be very careful") and 'pen yi'hiyeh' ("lest") indicate prohibitions." This means that the usage of both expressions regarding this mitzvah gives added emphasis.

Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

Footnotes

1.

Ibid. 15:9.