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Beit Midrash Family and Society Shmitta

Shmittah and Heter Mechirah

The Torah (VaYikra 25:1-7) teaches that every seventh year is shmittah and prohibits working the land of Eretz Yisrael. During that year; one may not plow, plant, or work the field in any way. Furthermore, the farmer must treat whatever grows by itself on his land as ownerless, allowing others to pick and keep his fruit.
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Several shmittah cycles ago, I was working as a mashgiach for a properly-run American hechsher. One factory that I supervised manufactured breading and muffin mixes. This company was extremely careful about checking its incoming ingredients. George, the receiving clerk who also managed the warehouse, kept a careful list of what products he was to allow into the plant and what kosher symbols he needed to check.

On one visit to the plant I noticed a problem due to no fault of the company. For years, the company had been purchasing a brand of bulk, Israeli-produced, freeze-dried carrots with a reliable hechsher. The carrots always arrived in bulk boxes with the Israeli hechsher prominently stamped in Hebrew and the word KOSHER prominently displayed in English. George, who always supervised incoming raw materials, proudly showed me around "his warehouse" and noted how he carefully marked the arrival date of each new shipment. I saw crates of the newest shipment of Israeli carrots, from the same manufacturer, and the same prominently displayed English word KOSHER on the box. However, the Hebrew stamp on the box was from a different supervisory agency, one without the same sterling reputation. The reason for the sudden change in supervisory agency was rather obvious when I noted that the Hebrew label stated very clearly "Heter Mechirah."

Let me explain the halachic issues that this product entails.

The Torah (VaYikra 25:1-7) teaches that every seventh year is shmittah and prohibits working the land of Eretz Yisrael. During that year; one may not plow, plant, or work the field in any way. Furthermore, the farmer must treat whatever grows by itself on his land as ownerless, allowing others to pick and keep his fruit. They may take only as much as their family will be eating, and the farmer himself may also take this amount. Many other laws apply to the produce that grows during shmittah, including, for example, that one may not sell the produce in a business-type manner, nor may one export it outside Eretz Yisrael.

For the modern farmer, observing shmittah is indeed true mesiras nefesh, since among the many other concerns that he has, he also risks losing customers who have been purchasing his products for years. For example, a farmer may be selling his citrus or avocado crop to a distributor in Europe, who, in turn, sells his produce throughout the European Community. If he informs his customer that he cannot export produce during shmittah year, he risks losing the customer in the future.

Of course, a Jew should realize that Hashem provides parnasah, and that observing a mitzvah will never hurt anyone. Therefore, a sincerely observant farmer obeys the Torah dictates, knowing that Hashem attends to all his needs. Indeed, recent shmittos have each had numerous miracles rewarding observant farmers in This World for their halachic diligence. Who can possibly imagine what reward awaits them in Olam Haba!

Unfortunately, the carrot farmer here was not committed to this level of bitachon and instead explored other options, deciding to rely on heter mechirah. He soon discovered that his regular, top-of-the line hechsher would not allow this, so he found an alternative hechsher that allowed him to be lenient, albeit by clearly forewarning customers who may consider this product non-kosher.

WHAT IS HETER MECHIRAH?

The basic concept of heter mechirah is that the farmer sells his land to a gentile, who is not required to observe shmittah. Since a gentile now owns the land, the gentile may farm the land, sell its produce, and make a profit. The poskim dispute whether a Jew may work land owned by a gentile during shmittah (Tosafos, Gittin 62a s.v. ayn odrin, prohibits; whereas Rashi, Sanhedrin 26a s.v. agiston, permits).

IS THIS ANY DIFFERENT FROM SELLING ONE’S CHOMETZ FOR PESACH?

Although some poskim make this comparison (Shu’t Yeshuos Malko, Yoreh Deah #53), many point out differences between selling chometz to a gentile and selling him land in Eretz Yisrael. Indeed, although the Mishnah (Pesachim 21a) and other early halachic sources (Tosefta, Pesachim 2:6) mention selling chometz to a non-Jew before Pesach, no early source mentions selling land of Eretz Yisrael to avoid shmittah (Sefer HaShmittah pg. 71). The earliest source that I found discussing this possibility was an eighteenth century responsum penned by Rav Mordechai Rubyou, the Rosh Yeshivah in Hebron at the time, who discusses the tribulations of a Jew owning a vineyard in Eretz Yisrael in that era (Shu’t Shemen HaMor, Yoreh Deah #4. This sefer was published posthumously in 1793.)

HISTORY OF MODERN HETER MECHIRAH

Before explaining the halachic background for the heter mechirah question, I think it is important to understand the historical context of the shaylah.

Rav Yechiel Michel Tukachinski, one of the great twentieth century poskim of Eretz Yisrael, describes the history and development of the use of heter mechirah. (My source for most of the forthcoming historical material is his work Sefer HaShmittah.)

The first modern shmittah was in the year 5642 (1882), although at that time there were a mere handful of Jewish farmers in Israel, located in Petach Tikvah, Motza, and Mikveh Yisrael. The highly observant farmers in these communities were uncompromising in their commitment to observe shmittah in full halachic detail. [Apparently, at the same time, there were some farmers in Israel whose rabbonim did allow them to sell their fields to a gentile for the duration of shmittah (see Shu’t Yeshuos Malko, Yoreh Deah #53; Shu’t Yabia Omer 3:Yoreh Deah #19:7).]

By the next shmittah, in 5649 (1889), there was already a much larger Jewish agricultural presence in Eretz Yisrael. Prior to that shmittah year, representatives of the developing Jewish agricultural communities in Eretz Yisrael approached several prominent Eastern European gedolim, claiming that the new yishuv could not survive financially if shmittah were to be observed fully, and that mass starvation would result. Could they sell their land to a gentile for the duration of shmittah, and then plant the land and sell its produce?

THE BEGINNINGS OF A CONTROVERSY

Rav Naftali Hertz, zt’l, the Rav of Yaffo, who also served as the Rav of most of the agricultural communities involved, directed the shaylah to the gedolei haposkim of the time, both in Israel and in Europe. The rabbonim in Europe were divided, with many prominent poskim, including Rav Yehoshua Kutno, Rav Yosef Engel and Rav Shmuel Mohliver, approving the sale of the land to non-Jews as a horaas shaah, a ruling necessitated by the emergency circumstances prevailing, but not necessarily permitted in the future. They permitted the heter mechirah, but only with many provisos, including that most agricultural work be performed by non-Jews only. On the other hand, many great European poskim prohibited this heter mechirah, including such luminaries as the Netziv (Rav Naftali Tzvi Yehudah Berlin, the Rosh Yeshivah of the preeminent yeshiva of the era in Volozhin, Lithuania), the Beis HaLevi (3:1) (Rav Yosef Dov HaLevi Soloveichek), the Aruch HaShulchan (Rav Yechiel Michel Epstein), and Rav Dovid Karliner.

Rav Yitzchak Elchanan Spekter, whom many viewed as the posek hador, ruled that Rav Hertz could perform the sale, but instructed him to use the great poskim of Yerushalayim to actuate the sale.

This complicated matters, since the Ashkenazi Rabbonei Yerushalayim universally opposed the heter mechirah and published a letter decrying it stridently. This letter, signed by the two rabbonim of Yerushalayim, Rav Yehoshua Leib Diskin and Rav Shmuel Salant, and over twenty other gedolim and talmidei chachamim, implored the farmers in the new yishuv to keep shmittah steadfastly and expounded on the divine blessings guaranteed them for observing shmittah. The letter also noted that Klal Yisrael was punished severely in an earlier era for abrogating shmittah (see Mishnah Avos Chapter 5). As Rashi (VaYikra 26:35) points out, the seventy years of Jewish exile between the two batei hamikdash correspond to the exact number of shmittos that were not observed from when the Jews entered Eretz Yisrael until the exile. The great leaders of Yerushalayim hoped that if Klal Yisrael observed shmittah correctly, this would constitute a collective teshuvah for the sins of Klal Yisrael and would usher in the geulah.

Rav Hertz, who had originally asked the shaylah, was torn between contradictory rulings. Although he had received letters from some of the greatest poskim of Europe permitting the mechirah, the poskei Yerushalayim adamantly opposed. He decided not to sell the land himself, but arranged mechirah for those who wanted it through the Sefardic rabbonim in Yerushalayim, who had apparently performed this mechirah in previous years.

What happened? Did the Jewish farmers observe the shmittah, as cajoled to do by the Rabbonei Yerushalayim, or did they rely on heter mechirah? Although the very committed farmers observed shmittah according to the dictates of the Gedolei Yerushalayim, many of the more marginally observant farmers succumbed to the pressure and relied on heter mechirah. Apparently, many farmers were subjected to considerable financial and social pressure not to observe shmittah.

Prior to shmittah year 5656 (1896), Rav Hertz again considered what to do in the coming shmittah and approached the Rabbonei Yerushalayim. This time, both Rav Shmuel Salant and Rav Yehoshua Leib Diskin approved the mechirah and even advised Rav Hertz how to arrange this mechirah in a halachically approved fashion.

WHAT CHANGED?

Why were the very same rabbonim who vehemently opposed the mechirah seven years earlier not opposed this time? Initially, these rabbonim felt that since we had now merited returning to Eretz Yisrael, we should make sure to observe all the mitzvos of Eretz Yisrael without compromise, and evading shmittah with heter mechirah runs totally counter to this spirit. However, upon realizing that few farmers had observed the previous shmittah properly, the feeling of these great gedolim was that without the option of heter mechirah, most farmers would simply conduct business as usual and ignore shmittah completely. Therefore, it was better to permit heter mechirah, while at the same time encouraging farmers not to rely upon it.

Prior to the next shmittah in 5663 (1903) Rav Hertz re-asked his shaylah of the rabbonim of Yerushalayim, Rav Shmuel Salant and the Aderes, Rav Eliyahu Dovid Rabinowitz Teumim (Rav Diskin had passed on in the meantime), since the original approval stipulated only that particular shmittah. These rabbonim felt that the circumstances had not changed, and that there was still a need for heter mechirah. Rav Hertz, himself, passed away before the heter mechirah was finalized, but his son-in-law, Rav Yosef HaLevi, apparently a talmud chacham of note, finalized the mechirah in his stead, following the instructions of the rabbonei Yerushalayim.

Seven years later (5670/1910), Rav Avraham Yitzchak Kook was the Rav of Yaffo and continued the practice of the mechirah, while at the same time encouraging those who would observe shmittah correctly to do so. As Rav, he continued this practice of performing the heter mechirah for the several subsequent shmittos of his life.

Rav Kook instituted a new aspect to heter mechirah. Prior to his time, the heter mechirah involved having the farmer appoint an agent to sell his own land for the shmittah year. Rav Kook instituted an additional condition to the original heter mechirah -- that even a farmer who did not avail himself of the mechirah is included, since it is in the farmer's best interest to have some heter when he works his field, rather than totally desecrating the Holy Land in the holy year. Although there is merit in protecting the farmer from his sin, a practical question now results that affects a consumer purchasing this farmer’s produce. If the farmer did not authorize the sale, does the produce indeed not have the sanctity of shmittah produce? For this latter reason, many individuals who might otherwise accept heter mechirah produce do not.

By the way, although the original heter mechirah specified that gentiles must perform all plowing, planting and harvesting, this provision is no longer observed by most farmers who rely on heter mechirah. Many farmers who rely on heter mechirah follow a "business as usual" attitude once they have dutifully signed the paperwork authorizing the sale. Indeed, who keeps the profits from the shmittah produce, the Jew or the non-Jew to whom he sold his land? One can ask - is this considered a sale?

Another point raised is that although Chazal also contended with much laxity in observance of the laws of shmittah, as we see from many Gemara discussions on the issue, yet they did not mention selling the land to evade the mitzvah. This is underscored by the fact that there are indeed precedents where Chazal mention ways to avoid observing mitzvos. For example, the Gemara mentions methods whereby one could avoid separating maaser for those who want to evade this mitzvah, although Chazal did not approve of this practice. Furthermore, when Hillel realized that people were violating the halachos of shmittas kesafim, he instituted the pruzbul. Yet no hint of avoiding shmittah by selling land to a gentile is ever mentioned, thus implying that there is halachic or hashkafic difficulty with this approach (Sefer HaShmittah pg. 82).

SELLING ERETZ YISRAEL

In addition to the question of whether one should evade performing a mitzvah of the Torah, the issue of heter mechirah involves another tremendous halachic difficulty. How can one sell any land of Eretz Yisrael when the Torah prohibits selling it to a non-Jew (Gemara, Avodah Zarah 20a), and Chazal prohibit even renting out the land (Mishnah, Avodah Zarah 20b)?

Different poskim have suggested various approaches to avoid this prohibition. Some contend that selling land temporarily with an expressed condition that it return to the owner preempts the violation (Shu’t Shemen HaMor, Yoreh Deah #4), while others permit this since the sale is to assist the Jewish presence in Eretz Yisrael (Shu’t Yeshuos Malko, Yoreh Deah #55; Yalkut Yosef pg. 666, quoting Rav Reuven Katz, the late rav of Petach Tikvah). Others contend that the prohibition extends only to selling land to an idol-worshipper but not a gentile who does not worship idols (Sefer HaShmittah pg. 74; Yalkut Yosef pg. 665, quoting Mizbayach Adamah), whereas still others maintain that one may sell land to a gentile who already owns land in Israel (Shabbas HaAretz, Mavo 12). The original contracts approved by the rabbonei Yerushalayim incorporate some other aspects of the way the sale transpires to avoid this problem (Sefer Hashemittah pg. 75). Each of these approaches is halachically controversial. In fact, the problem of selling the land to a gentile is so controversial that many poskim consider such a sale invalid because of the principle, ayn shaliach lidvar aveirah, that one cannot have an agent perform a halachically unacceptable transaction. As a result, if one conducted such a transaction through an agent the transaction is invalid (Chazon Ish, Shvi’is 24:4).

Among contemporary poskim, there is wide disagreement as to whether one may eat produce manufactured through heter mechirah: some contending that one may, others ruling that both the produce and the pots are non-kosher; others rule that the pots may be considered kosher, but that one should avoid eating heter mechirah produce. Because of the halachic controversies involved, none of the major hechsherim in North America approves heter mechirah produce. Someone visiting Eretz Yisrael during shmittah is well serviced to clarify in advance what approach he/she will follow.

FRUITS VERSUS VEGETABLES

Some rabbonim ruled that the fruits produced under heter mechirah may be treated as kosher, but not the vegetables. The reason for this distinction follows:

SEFICHIM

The Torah permitted the use of any produce that grew on its own without working the field during shmittah. Unfortunately though, even in the days of Chazal, it was common to find Jews who deceitfully ignored shmittah laws. One practice of enterprising, unscrupulous farmers was to plant grain or vegetables and market them as produce that had grown on its own. To make certain that these farmers did not benefit from their misdeeds, Chazal forbade all grains and vegetables, even those that grew on their own, a prohibition called sefichim, or plants that sprouted by themselves.

Several exceptions were made, including the stipulation that produce of a non-Jew’s field is not prohibited as sefichim. Thus, if the heter mechirah is considered a charade and not a valid sale, the grain and vegetables growing in a heter mechirah field are prohibited as sefichim.

WHY NOT FRUIT?

Chazal did not extend the prohibition of sefichim to fruit, because there was less incentive for a cheating farmer. Although trees definitely thrive when pruned and attended to, they will produce much fruit even if left unattended for a year. Thus, the farmer did not have incentive to tend his trees.

"GUARDED PRODUCE"

I mentioned above that a farmer must allow others to help themselves to the produce that grows on his trees and in his fields during shmittah. What is the halacha if a farmer refused to allow others access to his produce during shmittah?

The rishonim dispute whether this fruit is forbidden. Some contemporary poskim prohibit the use of heter mechirah fruit on the basis that since heter mechirah is invalid, this fruit is now considered "guarded," and therefore forbidden. Other poskim permit the fruit, because they rule that working an orchard or treating it as private property does not prohibit its fruit.

What about our carrot muffins? If we remember our original story, the company had unwittingly purchased heter mechirah carrots. The hechsher required the company to return all unopened boxes of carrots to the supplier and to find an alternative supplier. However, by the time I discovered the problem, muffin mix using these carrots had been produced bearing the hechsher’s kashrus symbol and had already been distributed. The hechsher referred the shaylah to its posek, asking whether they were required to recall the product from the stores as non-kosher, or whether it was sufficient to advertise that an error occurred and allow the customer to ask his individual rav for halachic guidance.

What would you advise?

This Shiur is published also at Rabbi Kaganof's site
Rabbi Yirmiyohu Kaganoff
Was the Rabbi of the Young Israel of Greater Buffalo, the Congregation Darchei Tzedek and also served as a dayan on the Beis Din of Baltimore. Now is a Rabbi in Neve Yaakov, Jerusalem. His Shiurim and Q&A can be found on his site: www.rabbikaganoff.com
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