mitzvot hatluyot baaretz

There is a large amount of mitzvoth you can observed only in the land of Israel. This Mitzvot called- "Mitzvot haTeluyot ba’Aretz", ( e.g. commandments that are dependent on the Land of Israel). From our 613 mitzvot, there are twenty-five that are dependent the jewish men or women being in the holy Land of Israel.
These mitzvot is either accentuate, or perhaps to create, the sanctity of the Land of Israel. The holy land, the holy ground that only in her surface you can keep those commandments.

This is a list of those special ground mitzvoth- "the Mitzvot ha-Teluyot ba’Aretz":
1. The "Peah": the prohibition to harvest the corner of the field (Vayikra 19:9-10; 23:22; Dvarim. 24:19-22)
2. Shichecha: the prohibition to collect a forgotten sheaf (Vayikra 19:9-10; 23:22; Dvarim. 24:19-22)
3. Leket: the order to keep the gleanings for the poor (Vayikra 19:9-10; 23:22; Dvarim. 24:19-22)
4. Maasrot- the parts of the agricultural product that we she give to the le'viim, poors and so on.
a- Terumah: tithes (Bamidbar 18:8; 11-12; 25-32; Dvarim. 18:4)
b- Terumat Ma’aser: heave-offering of the tithe (Bamidbar 18:21-32)
c- Ma’aser Sheini: the second tithe (Dvarim. 14:22-27; 26:12-15; Vayikra 27:30-31, 19:23-25)
d- Ma’aser Ani: poor person’s tithe (Dvarim. 26:12-15)
e- Ma’aser Rishon: the first tithe (Bmidbar 18:21-32)
5. Orlah: the prohibiton to use the fruits of young trees for three years (Vayikra 19:23)
6. Shevi’it: The Sabbatical year- not using the grounds for one year in seven years circle. (Shmot 23:10-11; Vayikra 25:1-7; Dvarim. 15:1-3)
7. Bikkurim: The first fruits that we shell bring to the Mikdash (Shmot 23:19; 34:26; Bamidbar 18:13; Dvarim. 26:1-11)
8. Hallah: separation of dough (Numbers 15:17-21)
12. Kilayim: the prohibition of the mixing of species (Vayikra 19:19; Dvarim. 22:9-11)
14. Hadash: the prohibition of new grain until a special "mincha" in Beit Hamikdash (Vayikra 23:9-14)

These mitzvot have, as much as we can see as human, some Goals- To help facilitate connections between individuals and the activities of the Temple. Some have social effect, and of them remind the farmer that every bit of ground belongs to hashem.

LEKET, SHIKHEHAH, AND PEAH
The mitzvot of Leket, Shikhehah, and Peah are mentioned a number of times in the Torah:
And when you reap the harvest of your land, you shall not completely reap the corners of your field,
neither shall you gather the gleanings of your harvest. And you shall not glean your vineyard, neither shall you gather every grape of your vineyard; you shall leave them for the poor and stranger: I am the Lord your God (Vayikra 19:9-10; also see Vayikra 23:22).

When you cut down your harvest in your field, and you forgot a sheaf in the field, you shall not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the Lord your God may bless you in all the work of your hands. When you beat your olive tree, you shall not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow. When you gather the grapes of your vineyard, you shall not glean it afterward: it shall be for the stranger, for the fatherless, and for the widow. And you shall remember that you were a slave in the land of Egypt: therefore I command you to do this thing (Dvarim. 24:19-22).

From these verses it is clear that the underlying foundation of these mitzvot is the advancement of social justice within society and care for the less fortunate.

The Mishnah, in her hilchatic way, contains detailed descriptions of how a farmer is to calculate the proper amount of Peah to be left in the corner of the field. These amounts were the minimum amount of charity required, for the very first teaching in the tractate lists Peah as a commandment that theoretically has no limits.
There are also definitions to Leket or Shikhehah. These instructions gave structure and concreteness to the biblical commandments. Rabbinic law recognized that no matter how important an ethical obligation may be, you need to "Ground" it and people a specific and accurate way to keep the mitzvot.

Shmita
"Psukim" about the Sabbatical Year, Shemittah, appear a number of times in the Torah.
For six years you shall sow your land, and shall gather its fruits. But in the seventh year you shall let it rest and lie still so that the poor of your people may eat, and what they leave the beasts of the field shall eat. You shall do the same thing to your vineyard and your olive grove (Shmot 23:10-11).

The Lord spoke to Moses on Mount Sinai: Speak to the Children of Israel and say to them: When you enter the land that I give to you, the land shall observe a sabbath of the Lord. Six years you may sow your field and six years you may prune your vineyard and gather in the yield. But in the seventh year the land shall have a sabbath of complete rest, a sabbath of the Lord: you shall not sow your field or prune your vineyard. You shall not reap the after growth of your harvest or gather the grapes of your untrimmed vines; it shall be a year of complete rest for the land. But you may eat whatever the land during its sabbath will produce — you, your male and female slaves, the hired and bound laborers who live with you, and your cattle and the beasts in your land may eat all its yield (Vayikra 25:1-7).

At the end of every seven years you shall make a release. And this is the manner of the release: Every
creditor that lends unto his neighbor shall release it; he shall not exact it of his neighbor, or of his brother, because it is called the Lord’s release. Of a foreigner you may exact it again: but that which is yours with your brother your hand shall release; However there shall be no poor among you; for the Lord shall greatly bless you in the land which the Lord your God gives you for an inheritance to possess it (Dvarim. 15:1-4).

In an agricultural-based society the Shmita serves as a year of rest, a Sabbath, both for the land and for those working the land. The purpose of this Sabbath was “so that the poor of your people may eat.”
Also, The Sabbatical Year force us to remember that the land and its fruits were for everyone. Just as once every seven days we are reminded of God’s role in the creation of the world, so too every seven years we are reminded of his dominion over the earth and all that it produces.

The description of the Sabbatical Year found in chuman Dvrim expands the scope of the commandment. To the financial, the Loan market (you have release all Loans in the of the Shmita), and the helping of poor.

MITZVOT HA-TELUYOT BA’ARETZ Now
There is some of hilchatic opinions whether in the absence of a Temple the obligation to separate tithes has a biblical or rabbinic status, but there is little disagreement that today some level of obligation still exists. Despite the existence of an obligation, the absence of a Temple affects what happens to the tithes.

Today’s practice is that some of the tithes are taken, not eaten, but disposed of in a respectable manner. The Ma’aser Sheini, the second tithe, is redeemed and the holiness of the tithe is transferred to a coin or some other goods, that acquires a level of holiness.

The only tithe that is still observed in a similar fashion to the way that it was observed when the Temple existed, is the Ma’aser Ani, the poor person’s tithe. One is obligated to either give the produce itself to a poor person, or to donate the monetary equivalent of the produce to a poor person or to a specific charity.

Sources for the mitzvoth hatluyot baaretz-

TALMUD, KIDDUSHIN 36b-37a
Mishnah: Every mitzvah that is dependent on the Land [of Israel] is only observed in the Land [of Israel], and any
mitzvah that is not dependent on the the Land [of Israel] is observed both inside of the Land [of Israel] and outside of
the Land [of Israel], except for orlah and kilayim. Rabbi Eliezer says: Even [the prohibition] of hadash.
Gemara: What is the meaning of “dependent” [on the Land of Israel] and “not dependent” [on the Land of Israel]? If we
say: “dependent” refers to those [commandments] where “coming [into the Land]” is written, and “not dependent”
refers to those where “coming [into the Land]” is not written, but, look, [the commandments of] tefillin and the
[redemption of] the firstborn of a donkey – about which “coming” is written – they are observed both inside and
outside of the Land! Rav Yehudah said: This is its meaning: every commandment that is a personal obligation is observed
both inside and outside of the Land, but something that is an obligation of the soil is only observed inside the Land.

MISHNAH KEILIM 1:6
There are ten different levels of holiness. The Land of Israel is holier than all of the other lands. And what is [the
essence] of its holiness? It is that from it they bring the omer, the first fruits, and the two loaves [that are in the
Temple], and these are not brought from any other land.

Rambam, GUIDE FOR THE PERPLEXED, BOOK 3 CHAPTER 39
The reciting of a certain portion of the Law when the bikkurim/first fruits are brought to the Temple, tends also to create humility. For he who brings the first fruits takes the basket upon his shoulders and proclaims the kindness and goodness of God. This ceremony teaches man that it is essential in the service of God to remember the times of trouble and the history of past distress, in days of comfort. The Law lays stress on this duty in several places; comp.
“And you shall remember that you have been a slave” (Dvarim. 5:15). For it is to be feared that those who become great in riches and comfort might, as is generally the case, fall into the vices of insolence and haughtiness, and abandon all good principles. Compare “Lest you eat and be full…and your heart be lifted up and you forget the Lord” (Dvarim.8:12-14)... On account of this fear the Law commanded us to read each year a certain portion before the Lord and his glory, when we offer the first fruit. You know how much the Law insists that we shall always remember the plagues that have befallen the Egyptians; compare “That you may remember the day when you left the land of Egypt all the days of
your life” (Dvarim. 16:3); “That you may tell in the ears of your son what things I have wrought in Egypt” (Ex. 10:2). Such a law was necessary in order to perpetuate the memory of the departure from Egypt; because such events verify prophecy and the doctrine of reward and punishment. The benefit of every commandment that serves to keep certain miracles in remembrance, or to perpetuate true faith, is therefore obvious...
As to the precepts enumerated in the laws concerning the year of release and the jubilee (shemittah ve-yovel) some of them imply sympathy with our fellow men, and promote the well-being of mankind; for in reference to these precepts it is stated in the Law, “That the poor of your people may eat” (Ex. 23:11); and besides, the land will also increase its produce and improve when it remains fallow for some time. Other precepts of this class prescribe kindness to servants and to the poor, by renouncing claims to debts [in the year of release] and relieving the slaves of their bondage [in the seventh year]. There are some precepts in this class that serve to secure for the people a permanent source of
maintenance and support by providing that the land should remain the permanent property of its owners, and that it could not be sold: “And the land shall not be sold beyond reclaim” (Vayikra 25:23). In this way the property of a person remains intact for him and his heirs...

MISHNAH SHEVI’IT, 6:1,4, 6
1 The Land of Israel is divided into three different areas when it comes to the Sabbatical Year. [Fruit] from the
territory occupied by those who came up from Babylonia, i.e. from the Land of Israel until Keziv, may not be eaten nor
may [its soil] be worked. [Fruit] from the territory occupied by those who came up from Egypt, i.e. from Keziv until the
river and Amonah, may be eaten but [its soil] may not be worked. From the river until Amonah and inward, its produce
may be eaten and [its soil] cultivated... 4 When the Sabbatical Year is ending, at what point may a person purchase
vegetables? From when the same type of vegetable begins to ripen. When fruit ripens quickly [in one place], it may also
be purchased where it ripens slowly... 6 Tithes may not be brought from outside of the Land of Israel into the Land of
Israel. Rabbi Shimon said: I have heard it explicitly said that we may bring from Syria, but we may not bring from
outside of the Land of Israel.

SEFER HA-HINUKH (ANONYMOUS WORK ON THE COMMANDMENTS, PROBABLY LATE 13TH C.), COMMANDMENT 84, THE SABBATICAL YEAR
The root of the mitzvah is to establish in our hearts, and to draw a powerful image in our thoughts of the concept of the birth of the world as something new: “For in six days God made the heavens and the Earth” (Ex. 20:11), and on the seventh day when he didn't create anything he had “rest” written about himself. The mitzvah is in order to remove and uproot from our thoughts the eternity of the world, something that the deniers of the Torah believe in... We are obligated to constantly repeat this matter: to count six years and to rest during the seventh. As a result, the subject will never leave our thoughts, and this is similar to what we find regarding the days of the week, six days of work and one day of rest. He therefore commanded, the Blessed One, in addition to letting the land lay fallow, to make ownerless every thing that grows from the earth during this year, in order that a person should remember that the land brings forth its fruits year after year. This doesn’t happen because of the strength of human beings or their planning, but there is a ruler over [the Land] and over its masters, and when he desires he commands that it lie fallow.