פרשה: בהר · עלייה: שלישי (תפארת)

ונתנה הארץ פריה, "And the earth shall yield her fruit, etc." The meaning of "her fruit" is that which corresponds to the potential it has been endowed with. When we observe the earth producing fruit this does not prove that the amount of fruit we observe the earth produce is equivalent to the amount the earth is capable of producing. We find in Ketuvot 112 that a certain sage was angry at the earth and decreed that it be prevented from yielding its fruit. As a result of this curse the earth produced far less than previously. If someone had not seen the amount of fruit that piece of earth produced before the sage cursed it, he would have thought that the amount it produced subsequently was the maximum it was capable of producing.

ואכלתם לשבע, "and you will eat to your satisfaction, etc." Perhaps the Torah had to emphasise this as we could have thought that if the earth were to produce fruit according to its full potential the excess fat of the produce would be so filling that one could not eat one's fill, i.e. לשבע. The Torah therefore reassures us that we will be able to enjoy such fruit to the full.

וישבתם לבטח עליה. "and you will dwell on it in safety." Although the Torah had already written in verse 18 that we would dwell in the land in safety as a result of performing G'd's comandments, the Torah repeats this promise to assure us that the excellence of the land's produce will not attract raiders bent on stealing our harvests. This verse contains G'd's promise that neighbouring countries would not attack us out of greed for our excellent land.

וכי תאמרו מה נאכל בשנה השביעית, "When you will say: 'what shall we eat in the seventh year?'" The plain meaning of the verse is as follows: "When you will say (in the seventh year) 'what shall we eat?'" The question posed by the Torah as being asked by the Israelites in this verse could be read in one of two different ways 1) the Torah reveals a motive for the Israelites' reluctance to observe the commandment not to seed the land during the seventh year, i.e. "if we do not seed what shall we eat?" 2) The question centers on the result of observing the commandment not to seed in the seventh year. The Israelites will ask that seeing they have observed G'd's directives "what shall we eat?" In order to make sure we understand the question as the second alternative we mentioned, the Torah adds הן לא נזרע, "behold we may not seed?" The question is one posed by the son to the father who wants to know where his sustenance is to come from seeing it is not available by natural means. The Torah answers that in that case, i.e. that you have fulfilled G'd's command, He will command the earth to provide a more than usually bountiful harvest in the sixth year so that you will not experience any shortfall. This blessing will occur only if your question was not intended to excuse your failure to observe My command. If you were asking to excuse your non-observance, the promise of a bountiful harvest in the sixth year will not materialise.

וצויתי את ברכתי, "And I shall command My blessing, etc." The blessing referred to in this verse does not pertain to the growth of the crop; that blessing has already been mentioned when the Torah spoke of the earth giving its full yield. The blessing the Torah speaks of here is in the nature of what we read in Kings I 17 and Kings II chapter 4 where the prophet made the little bit of oil of the respective petitioners stretch miraculously. This is alluded to in the words of our verse that ועשת את התבואה, i.e. that the existing crop will be made to last for three years. My comments on Genesis 33,9-11 are relevant to this verse.

לשלש השנים, for the three years. The meaning of the verse is that the blessing will be in effect during the sixth, the seventh and eighth year. Statistically speaking the period of three years the Torah speaks of commences in the month of Sivan during the sixth year, i.e. the month most of the grain is harvested, and continues till the month of Sivan in the ninth year. The Torah had to write the word לשלש השנים so we would not think that part of a year is considered a whole year [as when we count the years a king reigned. Ed.]

וזרעתם את השנה השמינית, "And you will seed the eighth year, etc." The Torah had to spell this out on account of having written that the harvest of the sixth year would last for three years. We might have thought that if the harvest of the sixth year lasts into the ninth year why sow in the eighth year? Surely G'd would not perform an unnecessary miracle! The Torah provides the reason by writing that the people were to enjoy the harvest brought in during the sixth year until the harvest of what was planted in the eighth year was at hand. The lesson of the verse is that a harvest which is three years old is superior to grain from the new harvest. (Baba Batra 91 confirms this).