Farming or Shepherding – A Question of Character, Part 2
Bein Adam Le-chavero: Ethics of Interpersonal Conduct
By Rav Binyamin Zimmerman
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by Patti and Michael
Steinmetz and Family.
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Shiur #14: Farming or Shepherding A Question
of Character, Part 2
In last weeks lesson, in our effort to
understand why so many agricultural mitzvot are limited to the Land of
Israel, we began discussing the spiritual challenges of the farming profession.
We noted that from the dawn of time, the decision to dedicate ones life to
agriculture or shepherding was not just a professional decision, but a statement
of character. A careful reading of the Torah seems to indicate that Kayins
choice of farming as a profession was related to his drive for acquisition.
Similarly, Noachs activity as a farmer and Esavs role as a man of the field
contributed to their respective downfalls.
Our forefathers, followed by Yaakovs twelve
sons, dedicated themselves to the noble profession of shepherding, with only the
partial exception of Yitzchak. Yet it is Yitzchaks limited agricultural pursuit
that Yosef later identified with the future destiny of the Jewish people.
Yosef and the Dream of Sheaves
Yosef had two dreams (Bereishit 37),
the first related to gathering sheaves in the field, and the second regarding
the solar system. While his brothers were taken aback by what both dreams
implied, i.e. their subjugation to Yosef, they also may well have taken issue
with the very subject of the first dream, which implied that Yosef had left the
family tradition. The verses state:
Joseph dreamt a dream and told it to his
brothers, and they hated him yet the more. He said to them, Hear this dream
that I have dreamt: There we were binding sheaves in the field when suddenly my
sheaf arose and remained upright, and your sheaves gathered around and bowed
down to my sheaf. His brothers said to him, Do you mean to reign over us? Are
you going to rule over us? And they hated him even more for his dreams and for
his words.
Rav Hirsch explains:
It is remarkable that he should have dreamt of
binding sheaves. That was something with which they ordinarily had no
connection: they were shepherds. Becoming an agricultural people was still only
their destiny in the distant future. If agriculture was so much in his mind that
he even dreamt of it, the brothers were justified in thinking that this only
could be due to the teaching and information given to him by his father,
Yisrael, regarding the expected national destiny of the family. All the more,
then, could the brothers believe themselves justified in saying: Will you indeed
in the future be king over us, or perhaps even now already rule over us?
This understanding is in line with the new
reality that Yosef understood lay in store for the Jewish people, as discussed
by Rav Yosef Dov Soloveitchik (Five Addresses):
Biblical Joseph was not persuaded that Jacob
dwelt in the land of his fathers wanderings (37:1) would endure for long. The
words Your seed shall be strangers in an alien land (15:3) kept tolling in his
ears. He saw himself and his brothers in an alien environment, far from the land
of Canaan, in new circumstances and under new conditions of life. In his dream
he saw behold we are binding sheaves; we are no longer in Canaan, we are in
the land of Egypt and we can no longer be shepherds. We are integrated into a
new economy with new styles of living, characteristics, and laws
. Basically he
dreamt of a new framework within which the unity of the family could be
preserved, even in the far-flung places where the Creator of the Universe would
scatter them. His constant preoccupation was the continuation of Abrahams
tradition amidst a new economic structure and civilization.
While his brothers were not yet ready to
accept this reality, Yosef dreamt of a future in which agriculture would become
a necessity for the Jewish people. His identification of the positive aspects of
agriculture later allowed him to correctly interpret Pharaohs dream.
Pharaohs Dream: The Egyptian Perspective
Pharaoh, like Yosef, had two dreams, one
relating to livestock and one about sheaves of grain (Chapter 41). Although
Pharaoh was surrounded by the greatest dream-interpreters of the day, they
failed to interpret the dream in a way that sat well with him.
Why did Pharaohs advisers fail to interpret
his dreams correctly? It is possible that the idea of gathering in sheaves
seemed to them an act so devoid of spiritual significance that it could not
possibly convey a message from God. Yosef, meanwhile, understood that though
agriculture is a challenging profession where sin crouches at the door (4:7),
man can rule over it and apply it in a spiritually positive manner. Therefore
Yosef had no difficulty seeing how an agricultural, earthy dream contained
within it a divine message. As Rav Hirsch (4:2) notes:
Mans natural labor was agriculture. Man
needed to work the land in order to provide himself with food for sustenance
. This is also Israels destiny according to the Torah.
The Egyptians, meanwhile, had already chosen
agriculture as their prime pursuit, and the Torah pointedly notes that the
Egyptians abominated shepherds (46:34). It is often understood that this disdain
resulted from Egyptian worship of livestock, but Yosefs description of the
Egyptians attitude to his brothers may indicate otherwise:
Yosef said to his brothers and to his father's household, I will go up and tell
Pharaoh, and I will say to him, My brothers and my fathers household who were
in the Land of Canaan have come to me. The men are shepherds, for they have
[always] been owners of livestock, and they have brought their flocks and their
cattle and all they have.
And if it
comes to pass that Pharaoh calls you and asks, What is your occupation?
you shall say, Your servants have been owners
of livestock from our youth until now, both we and our ancestors, so that you
may dwell in the Land of Goshen, because all shepherds are abhorrent to the
Egyptians. (Bereishit 46:3134)
Rav Hirsch details the contrast between our
forefathers choice of shepherding and the Egyptians disdain for that
profession:
consider the antipathy of the ancient
Egyptians toward shepherds and pastoral peoples. All the negative outgrowths of
the agricultural mentality discussed above were found in Egypt. Egyptian culture
was based on agriculture; its characteristic features were polytheism on the one
hand and human enslavement on the other. Work was the purpose of man. The
individual per se had no value, no dignity, no freedom. The Egyptian was born a
slave to his occupation. Faith in God, faith in the freedom of man and mans
likeness to God remained alive only in the hearts of one tribe of shepherds
our forefathers. The Egyptian leaders were very shrewd in instilling in their
people an implacable hatred for pastoral peoples.
The Egyptians, explains Rav Hirsch,
specifically chose agriculture because it was a mode of acquisition, and one
that allowed the wealthy and successful to take advantage of the weak and poor.
Work that centered around tending to the needs of the animal kingdom was
antithetical to their way of life.
Yosef, who did not believe that agriculture
was all bad, looked forward favorably to a Jewish agricultural future. However,
in view of the prevailing culture, he warned his family to stay far away from
agriculture while in Egypt and to announce loudly that they were shepherds.
This, he felt, not only would help them maintain their separation from the
Egyptians, but would also enable them to maintain the positive qualities of the
shepherd without being confounded by the spiritual challenges of working the
land.
Agriculture as a Mitzva
At what point, then, would shepherding cease
to be the main Jewish occupation? When would working the land and gathering
sheaves become a legitimate profession?
Let us look at the verses of orla,[1] in Chapter 19 of
Vayikra:
When you shall come to the land and you shall
plant (u-netatem) all types of trees for food, you shall consider their
fruit forbidden (orla). Three years shall it be forbidden to you: it
shall not be eaten. (Vayikra 19:23)
As we saw previously, some elements of orla
apply outside the Land of Israel. Why, then, does the Torah introduce this
mitzva with the phrase When you come to the land?[2]
Perhaps the answer to this question is to be
found in the midrashic understanding of the word u-netatem as not
merely a condition and you shall plant but a commandment in its own
right then you shall plant. The Midrash, identifying here a
commandment to cultivate fruit trees in the Land of Israel, describes this
planting as an ultimate mitzva:
Rabbi Yitzchak son of Rabbi Shimon said: You
shall follow after the Lord, your God (Devarim 13:5) Is it then
possible for mortals to follow the Holy One, blessed be He, concerning Whom it
is written, Your way is in the sea, and Your path in many waters (Tehillim
77:20)? And you say, You shall follow God?!
And you shall cleave to Him (Devarim
13:5) Is it then possible for a mortal to ascend to the heavens and cleave to
the divine presence, concerning which it is written, For the Lord your God is a
consuming fire (4:24)?!
[How then are we to understand this idea of
adhering to God?] From the very start of the worlds creation, the Holy One
occupied Himself with planting, as it is written, The Lord God planted a garden
in Eden (Bereishit 2:8). So, too, when you enter the Land, you must
first occupy yourselves with planting. Thus it is written, When you come to the
land, then you shall plant all types of trees for food
(Vayikra Rabba
25:3)
When the time comes to enter the Land of
Israel, even planting a fruit tree becomes a holy act of walking in Gods ways.
As Rav Aharon Lichtenstein points out:
The planting with which God occupied Himself
was not the mere planting of trees; it was the very creation of the world, the
infrastructure for all that would follow. Thus, upon entering Eretz Yisrael,
we are also commanded to plant trees and to cultivate the land not only in
relation to the mitzvot of orla and reva'i,[3] but to establish
the infrastructure for national existence. If God builds an entire world on the
foundation of planting trees, then we too are required to plant in Eretz
Yisrael so that there will be a healthy economy and a basis for communal
life.
Yosef saw that there would be a need to work
the land but only the Land of Israel. By the same token, the Torahs negative
approach to agriculture is limited to the period before Jewish settlement of the
Land.
Rav Hirsch (Bereishit 4:2), following a
discussion of Kayins unfavorable choice of profession, explains how all the
agricultural mitzvot comprise a foundation for a positive spiritual
experience in the realm of farming:
The Torah anticipates the chronic dangers
inherent in agriculture and prescribes the remedy, legislating against
deification of property. Shabbat and shemitta [the sabbatical year]
forever testify that the earth belongs to God, and man is His servant. The
agricultural laws, such as the prohibitions of kilayim [forbidden
mixtures] and orla, on one hand, and the positive injunctions of leket,
shikhcha, and pe'ah [leaving produce in the field for the poor],
on the other, remind man of Gods presence, cautioning him to maintain brotherly
and neighborly love. Thus the Torah solves the moral problem of agriculture; in
this way a society of God-fearing farmers is created, all sharing brotherly love
and equality. But outside of the Torah framework, a danger is presented to faith
in God and to the freedom and equality of all men.
The Time to Plant
Based on this approach, it is not difficult to
understand why Yitzchak was involved in agriculture. Yitzchak was the one of our
forefathers who was most intimately connected to the Land of Israel, even
planting the Land in the midst of a famine (Bereishit 26). Of the
forefathers, only Yitzchak never left the Land. Yitzchak understood that a Jew
must view the Land of Israel not only as a place to graze livestock, but as the
place where the Jewish people engage in agriculture. This could become a Jewish
profession only once the Jewish people came to the Land of Israel and settled
it, and only then would the agricultural mitzvot become binding. At that
point, these mitzvot would be needed to allow the Jewish people to
weather the challenge of tilling the soil: being involved in acquisition, yet
not consumed by it.
If this analysis is correct, then we can
understand why the agricultural mitzvot are limited to the Land of
Israel. Outside the Land of Israel, one should focus on shepherding rather than
farming. There, the challenges of a life of acquisition cannot necessarily be
solved by agricultural mitzvot to reframe ones outlook. Only in the Land
of Israel is the farmer Gods partner in transforming His barren land into a
spiritual wonderland of physical beauty. Only in the Land of Israel do a lands
holiness and the mitzva of building it up transform every act of acquisition
into a spiritual act.
Yet even in the Land of Israel, difficulties
and challenges attend a life of tilling the soil. Farming is no longer the
facile pursuit that it was in the Garden of Eden. If the Jewish farmer were to
work hard yet lack agricultural mitzvot to help him build a holy
character, he would be liable to forget God. Therefore, as we will see next
week, the Torah makes very clear that building up the Land of Israel requires a
mentality very different from that of the Egyptians, and even that of the
sojourning Jews in the desert.
[1]
See the discussion of orla the prohibition against benefiting from a
trees fruits during its first three years of growth in our last shiur.
[2]
In addition to our discussion here, we suggest that this question touches on Rav
Chaim Soloveitchiks discussion (Hilkhot Maakhalot Asurot 10:15) of
whether orla outside of the Land of Israel is an extension of orla
in the Land of Israel or is a separate mitzva.
[3]
See our previous shiur. The mitzva of revaI requires the owner of
a fruit tree to bring the produce of its fourth year to Jerusalem, where the
fruit is to be eaten in a state of ritual purity.
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