Tafsiran yang Mengutip untuk Nehemia 10:32

משה ידו so: משא כל יד(Nehemias 10, 32). Wir haben bereits zu Schmot 22, 24 aus der Grundbedeutung der Wurzel נשה entwickelt, wie sie der Ausdruck für eine unbefriedigte Forderung ist. In dem Moment der Schuldkontrahierung wird der Gläubiger noch nicht נושה, er wird es erst in dem Augenblicke, in welchem er bereits die Befriedigung seiner Forderung zu erwarten hat. משה ידו אשר ישה ברעהו sind hier somit alle vor Schluss des siebten Jahres bereits fällig gewesenen Schuldforderungen. Also zunächst מלוה, Darlehensforderungen, deren Verfallzeit nicht ausdrücklich über diesen Termin hinaus festgesetzt ist, und auch alle aus anderen Geschäftsverträgen herrührenden Forderungen, sobald sie den Darlehensschuldcharakter bekommen, זקפן עליו במלוה, d. h. sobald sie dem Verpflichteten als zu befriedigende Schuld notiert sind (z. B. הקפת חנות Ladenschulden, die der Verkäufer gerne erst zu einer größeren Summe auflaufen lässt, erst אם עשאה מלוה, wenn er sie ihm zu einem Schuldposten zusammengerechnet oder – nach andern, Kaufschulden, sobald sie bis zu einem Zahlungstermin gestundet worden; Schewiith 10, 1; Makkot 3b; – siehe 14 ,67 ח׳׳מ und ב׳׳ח daselbst).

BUT THE SEVENTH YEAR ‘TISHM’TENAH U’N'TASHTAH’ (THOU SHALT LET IT REST AND LIE FALLOW). “Tishm’tenah — by not tilling it. U’n'tashtah by not eating of its produce after ‘the time of removal.’³⁵⁸See Leviticus 25:6-7. The produce of the Sabbatical year which grows of its own accord may be eaten by humans and animals in the house, as long as the wild beasts are able to eat of that produce in the field. But when it is no longer found by the wild beasts in the field, the food has to be “removed” from the house and made available to all alike. Another interpretation: Tishm’tenah — from real work, such as plowing and sowing; u’n'tashtah — from hoeing or manuring it.” This is Rashi’s language. But it is not correct, for according to the law of the Torah we have only been warned against plowing and sowing in the seventh year, but hoeing and manuring, and even weeding, hoeing under the vines, and cutting away thorns, and all other forms of agricultural work, are not forbidden by law of the Torah. This is the conclusion that the Rabbis came to [after a discussion of this matter] at the beginning of Tractate Moed Katan in the Chapter Mashkin:³⁵⁹Literally: “We may water” [an irrigated field…]. — Moed Katan 2 b-3a. that the Merciful One forbade only plowing and sowing in the seventh year, but did not prohibit secondary kinds of work [such as hoeing, manuring, etc.], which are all forbidden only by Rabbinic ordinance, and the verse mentioned [there in the Talmud] in connection with these secondary kinds of work is a mere support in the Scriptural text.³⁶⁰See in Seder Yithro Note 449. Similarly, the law of “removal”³⁵⁸See Leviticus 25:6-7. The produce of the Sabbatical year which grows of its own accord may be eaten by humans and animals in the house, as long as the wild beasts are able to eat of that produce in the field. But when it is no longer found by the wild beasts in the field, the food has to be “removed” from the house and made available to all alike. is not derived from this verse [as Rashi explained here].
Rabbi Abraham ibn Ezra wrote: “Tishm’tenah means: every creditor ‘shamot’ (shall release) that which he hath lent unto his neighbor.³⁶¹Deuteronomy 15:2. — U’n'tashtah means that you should not sow your field.” But it is not a correct comment. Instead, [the true explanation is that] Scripture first said, six years thou shalt sow and gather in the increase thereof,³⁶²Verse 10. but the seventh year ‘tishm’tenah’ — you should not sow your land; u’n'tashtah — you should not gather in its increase, but instead you are to leave it so that the poor of your people and the beasts of the field may eat the fruits of the tree and the produce of the vineyard. In a similar sense is the verse, ‘v’nitash’ the seventh year,³⁶³Nehemiah 10:32. [which thus means: “and we will not gather in the increase of the field in the seventh year”].

And the Land shall lie forsaken without them.¹⁷⁷Verse 43. This means that even after the remembring [of the covenant and the Land] it shall lie forsaken without them, hinting that even after the decree of Cyrus¹⁷⁸II Chronicles 36:22-23. [granting the Jews in Babylon permission to return and rebuild the Temple], the Land will still lie forsaken without them and her Sabbatical years, until nineteen years¹⁷⁹See Rashi to Ezra 1:1. after the Temple was rebuilt; and then they sanctified the city [of Jerusalem] with two thanks-offerings,¹⁸⁰Nehemiah 12:40. See also Shevuoth 14 a. and the sanctity of the Land was restored,¹⁸¹See Note 131 in Seder Behar. and they made the covenant,¹⁸²Nehemiah 10:1. and declared [among other conditions] and that we would forego the Seventh year and the exaction of every debt.¹⁸³Ibid., Verse 32. I.e., they undertook to keep the Sabbatical laws with respect to cessation of agricultural work and cancellation of debts. All events that happened to them [at the beginning of their return to the Land after the Babylonian exile] are alluded to in this section.