This mitzva honors God with the first of the tree\u2019s fruit: it is eaten in sanctity in Jerusalem, where one praises Him for all the good He has bestowed upon us. Usually, the fruit that grows during the first three years is not especially abundant or choice, and therefore would not bring fitting praise to God. The Torah prohibits that fruit so that the first time we eat from the tree will be an act of sanctity and praise in the fourth year, when the fruit is already plentiful and fine. This allows God\u2019s goodness and blessing to rest upon the fruit of all the coming years. Eating it then remains joined to faith and becomes a source of vitality, goodness, and blessing in the world. The Torah gave similar commands regarding the firstborn of people, the firstborn of animals, and the first fruits. The same principle also underlies the mitzvot of \u1e25adash<\/em>, teruma<\/em>, \u1e25alla<\/em>, and reishit ha-gez<\/em> (see Ramban on Vayikra 19:23\u201325; Sefer ha-\u1e24inukh<\/em> 246\u2013247).<\/p>\n This mitzva also teaches the value of self-discipline, a virtue of tremendous importance. The ability to restrain oneself and defer gratification is essential for success in this world and the next. A young person who studies diligently is likely to succeed later in his personal life and livelihood; yet many young people are unable to hold themselves back. Swept along by impulse, they waste their time on various diversions. Likewise, friendships between young men and women that are not directed toward marriage can harm their ability to marry and build a loving, faithful home; yet many people are unable to restrain themselves and form intense attachments that do not lead to a true covenant. The same applies to people who cannot restrain themselves from spending money on luxuries, such as buying a home beyond their means. Instead of saving enough to help their children learn a profession and marry, or to support themselves in old age, they spend what should have been set aside. Adam, the first man, too, was swept along by his inclination. He sinned because he did not restrain himself from eating from the Tree of Knowledge of Good and Evil, and thereby brought death upon himself and his descendants. Through the mitzva of orla<\/em>, a person learns to watch his fruit grow and refrain from deriving benefit from it. As he does so, he learns to overcome his inclination and develop self-discipline. This is what the Sages said: \u201cWho will uncover the dust from your eyes, Adam? You could not stand by your command even for one hour, while your children wait three years for orla<\/em>\u201d (Vayikra Rabba<\/em> 25:2; see Beitza<\/em> 25b).<\/p>\n The Sages further said that the fruit of the first years reflects an urge to appear before its time, without proper restraint. It is therefore incomplete, and impurity clings to it. The fruit of the first three years corresponds to the three dense, impure husks that seal off and conceal the light. The fourth year corresponds to the thin shell in which good and evil are mixed together. Fourth-year fruit is rectified by bringing it to Jerusalem and eating it in sanctity (Zohar<\/em> 3:87a; Sha\u2019arei Orah<\/em>, Gate 5; Pardes Rimmonim<\/em> 25:7).<\/p>\n","protected":false},"excerpt":{"rendered":" This mitzva honors God with the first of the tree\u2019s fruit: it is eaten in sanctity in Jerusalem, where one praises Him for all the good He has bestowed upon us. Usually, the fruit that grows during the first three years is not especially abundant or choice, and therefore would not bring fitting praise to […]<\/p>\n","protected":false},"author":64,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[223],"tags":[],"class_list":["post-11906","post","type-post","status-publish","format-standard","hentry","category-17-02"],"yoast_head":"\n