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Parsha Page
by Fred Toczek
A survey of parsha thoughts from Gedolei
Yisroel compiled by Fred Toczek. Perfect for printing and
use at your Shabbos tisch.
Next
Parsha: Bechukosai
Coming Soon: Shavuos
BEHAR 5757 & 5762
I. Summary
A. Shemittah (Sabbatical) Year. After the Jews took
possession of Canaan, they are to observe each seventh
year as a Shemittah (Sabbatical) year for the land,
during which they are not to sow their fields, prune
their vineyards, or reap the harvest that grew by itself.
B. Yovel (Jubilee) Year. Each 50th year was the Yovel, which was proclaimed on Yom Kippur. During the
Yovel year:
1. Fields were not to be sown or harvested;
2. Hebrew slaves were to be set free; and
3. Land reverted back to its original possessor.
(Thus, the price of land that was sold was based upon how
many years of ownership remained before the Yovel.) Land
sold because of its owner's poverty could be redeemed by
either the former owner or his relative. If someone sold
a house in a walled city, he could only redeem it within
one year of the sale; however, homes in villages and in
cities set aside for the Levi'im would revert back to
their original owners during the Yovel year.
C. Prohibition of Interest. One should lend money to
a poor fellow Jew without charging him interest.
D. Treatment of a Slave. If a poor Jew was forced to
sell himself into servitude, his Jewish master should
treat him with respect. As noted above, the servant would
be set free during the Yovel year. A relative could
redeem a Jewish servant by paying his master a sum based
upon the number of years remaining until the Yovel.
II. Divrei Torah
A. Lil'Mode U'lilamed (Rabbi Mordechai Katz)/Artscroll
Chumash
1. The significance of Shemittah.
a. Ramban notes that, like Shabbos, Shemittah bears
testimony to Hashem's creation of the universe in six
days and His rest on the seventh day. (This is why only
the Shemittah -- not any of the Festivals -- is
specifically likened to Shabbos.)
b. Shemittah (and Yovel) helps us to develop Emunah
(faith in Hashem), for it acknowledges that our
possessions and personal freedom are provided by Hashem
and are under His dominion.
c. The Sfas Emes, z'tl notes that the land's rest
during the Shemittah year teaches us that the primary
force in the universe is Hashem, not the laws of nature.
By leaving his fields untended, the Jew demonstrates that
this world is but a corridor leading to the ultimate
world. However, it also teaches that one can't totally
abstain from the world in which he lives. Thus, we must
sow and harvest for six years (just as we must work for
six days and rest on the Shabbos). This recognition
infuses holiness and purpose into our workdays and years.
2. Interest and Shemittah. What is the connection
between the prohibition of charging interest and the laws
of Shemittah? Shemittah and the prohibition against
interest remind us that our land and money, respectively,
are gifts from Hashem.
3. The Highest Form of Charity. "If your
brother becomes impoverished . . . you shall strengthen
him". Rambam notes that this teaches us that the
highest form of charity is to step in with help to
prevent someone from become poor (e.g., by giving him/her
a loan, investing in his/her business, etc.) As Rashi
notes, when a donkey's load begins to slip, even one
person can adjust it; but if the animal has fallen, even
five people can't get it back on its feet.
B. Growth Through Torah (Rabbi Zelig Pliskin)
1. By realizing that others suffer, we can more easily
cope with our own suffering. It is a mitzvah to blow the shofar to proclaim the Yovel. This was to remind the
master who was to free his servant and the landowner who
was to return land to its rightful owner that others were
doing the same. Knowing that others are undergoing
hardships makes it easier to accept our hardships, and to
put our own suffering into perspective.
2. Hashem does not want you to cheat His children.
The Parsha commands "and when you sell anything to
your fellow man or buy from your fellow man, you shall
not cheat one another". If one remains aware that
Hashem is the creator of all people, he/she will be
careful not to deceive others (just as one would be most
careful if dealing with the offspring of an emperor). Rav Nachman was asked how it is possible to think of Hashem
when involved in business, to which he replied
"people find it easy to think about business when
they are praying; similarly, if one really wants to,
he/she can think of Hashem while engaged in
business."
3. Feel an inner respect for other people. The
Parsha prohibits a master giving a servant work that
isn't really necessary (e.g., telling a servant to warm
things up when the master doesn't really need it). Why
does the Torah prohibit this, since the servant has no
idea that his work is unnecessary? The Torah wants us to
feel an inner respect for the dignity of others, since we
are all created in Hashem's image.
C. Kol Dodi on the Torah (Rabbi David Feinstein)
1. The Emunah in Shemittah. "If you will say what
will we eat in the seventh year? Behold! We will not sow
and gather in crops! I [Hashem] shall ordain My blessings
for you in the sixth year and it will yield a crop
sufficient for the three-year period [i.e., the
seventh-ninth years]." Rashi, citing Chazal, teaches
that the 70 years of the Babylonian exile were
punishment, measure-for-measure, for the 70 Shemittah
years which the Jews failed to observe when they were on
their land. But if the above verse assures the Jews that
the crop from the sixth year will be excessively
abundant, why would they fail to adhere to the laws of
Shemittah and insist on planting or harvesting during the
Shemittah year? Since the sixth year would be so
abundant, one could easily be led astray into believing
that the seventh year would be equally (or even more)
prosperous. Thus, it required great emunah (faith in
Hashem) to recognize that however attractive the short
term gains were, they would disappear quickly, whereas
the reward for observing mitzvos, even though it may
sometimes seem long in coming, lasts forever.
2. The Prohibition Against Interest. Why does the
Torah connect the prohibition against interest with the
Exodus from Egypt? Homiletically, when Hashem told
Abraham that his descendants would suffer exile and
enslavement for 400 years, it was a debt of servitude.
The debt didn't begin to be "repaid" until much
later, when Jacob went down to Egypt. Furthermore, we are
told that the Egyptian exile lasted only 190 years (and
that the Jews were enslaved for only 116 years), since
Hashem took off time to compensate for the extremely
harsh labor imposed by the Egyptians at the end.
Normally, when repayment of a debt is postponed, interest
is accrued. However, instead of increasing the debt,
Hashem reduced it. Thus, the prohibition against interest
reminds us that just as Hashem forgave us the interest,
we must do so for others.
D. Parsha Parables (Rabbi Mordechai Kamenetzky)
50 years of transition. The Torah teaches us that
the end of the Yovel, a 50-year cycle in the land of
Israel, there is a radical socio-economic transition:
" . . . freedom shall be announced to the land and
all its inhabitants." Every servant shall return
home to his family. All land that was sold shall return
to its original owner. "And the land shall not be
sold for eternity, for I [Hashem] am the true owner of
the land!" Hashem, the "Ultimate
Landlord," further reminds us that all such
transactions are canceled with Yovel. All of these
reversions occur at the close of Yom Kippur. Why? One of
the most intriguing aspects of Judaism is the concept of
teshuvah (repentance). No matter how great a sin, every
Jew has the ability to change his situation and undo the
damage. Yom Kippur is the day that is most appropriate
for teshuvah, for it represents the idea that in the
world of spirituality there is no sense of permanence.
The desperate soul who feels he has no chance to change
begins the year with a clean slate. He is rejuvenated and
revitalized. In this Parsha, the Torah tells us that this
rejuvenation does not only happen spirituality. Even
regarding physical or financial situations, there is no
permanence. Yovel is the Yom Kippur of the material
world. This concept is illustrated by the following
story: A wealthy traveler came to meet the Chofetz Chaim,
whose piety and brilliance were admired all over the
world. Entering the sage's tiny home, the wayfarer was
shocked at it simplicity. In the center of the room stood
an old table and a rickety bench. The kitchen was tiny
and primitive, and the small cot on the side was hardly
befitting this leader of European Jewry.
"Rebbe," asked the man, "where are all
your possessions? How can you live with barely a thing?
The Chofetz Chaim gently asked the man, "And how did
you arrive here?" "By coach," the man
answered. The Chofetz Chaim walked outside and peered
into this very fine carriage. He then turned to the man
and asked, "I see no dining room here, nor kitchen,
and not even a bed?" "But Rebbe," the man
protested, "I am but traveling. I don't need those
amenities. I don't know where I'll be tomorrow, and they
are only useful in a fixed place." The Chofetz Chaim
smiled,"I, too, am traveling in this world. I know
not where I will be tomorrow. I only need temporary
amenities." Every Yovel on Yom Kippur we are
reminded that this is a world of transition. Whether it
be in our personal lives, our real estate or our
spirituality, there is always movement and change. Let us
remember: it is always for the best.
E. Living Each Day (Rabbi Abraham Twerski)
Perfection of Chesed. The prohibition against
taking interest is one of the most formidable in the
Torah. The Midrash states that on Judgment Day, any sins
will be submitted for debate between accusing and
defending angels, but for sin of taking interest, there
is no deliberation and condemnation is immediate. Rabbi
Chaim Shmulevitz states that the principle behind the
prohibition of interest is that it constitutes a personal
gain acquired while performing chesed (an act of
kindness), in this case, lending someone money. Any act
of kindness should be done altruistically, and receiving
any return detracts from it and essentially destroys the
concept of chesed. (One of the most important acts of
chesed is attending to the burial of the dead. Obviously,
there can be no anticipation of the beneficiary returning
the favor. It is therefore pure chesed.) Since the
overriding concern is that the person in need should
receive the help he requires, the Talmud states that all
acts of chesed are rewarded, even if one does them for
ulterior motives. However, our goal should be to achieve
the highest level of chesed, that which brings one no
personal gain whatsoever. The Talmud states that the
purpose of creation was to make possible the performance
of chesed. This gives chesed its supreme importance.
Chesed is the reason for all existence.
F. Peninim on the Torah (Rabbi A.L. Scheinbaum)
1. The meaning of Shemittah. We can derive
multi-faceted lessons from Shemittah:
a. Horav Shimon Schwab, z'tl, observes that Shemittah
symbolizes mesiras nefesh, self-sacrifice. Despite one's
attachment to his land, he is asked to divest himself of
his source of livelihood for an entire year, in order to
let all Jews and animals "trespass" on his
pride and joy. Why? Because it is Hashem's command. This
is true heroism!
b. Shemittah attests to the entire Jewish people's
belief that Hashem "owns" the land. We
demonstrate publicly that we are surrendering our control
and ownership of the land, and renounce whatever
outstanding debts are owed us. Through Shemittah, we
demonstrate our faith and trust in Hashem. We do not
worry while our land lies fallow. Our trust is resolute,
our faith unshaken.
c. Shemittah attests to the Jewish people's
uniqueness, further evidencing the exceptional
relationship we are privileged to have with Hashem.
d. It is the ultimate expression of emunah (faith in
Hashem) -- if one approaches Shemittah purely from a
rational perspective, their scientific conclusions would
not support permitting the fields to remain fallow.
However, if one is able to have the faith to comply with
Hashem's mandate before he strives to understand it, he
can obtain a level of strength and faith comparable to
that of the angels.
G. Living Each Week (Rabbi Abraham Twerski)
True freedom. "You shall proclaim freedom
throughout the land to all its inhabitants." This
verse refers to the mitzvah of emancipating slaves in the
jubilee year. Whether a person was sold as a slave in
order to make restitution for theft, or whether he sold
himself as a slave because of economic hardship, he was
to be set free unconditionally in the jubilee year. Since
only a minority of the population were slaves, why does
the Torah use the words "Proclaim freedom to all its
inhabitants," since the vast majority of the people
were free? The Pnei Yehoshua explains this with a
profound psychological insight. Slavery does not only
deprive the slave of his freedom, but the master as well.
A person who dominates others is not truly free either,
and the Talmud correctly states that one who acquires a
slave acquires a master over himself (Kiddushin 20a). He
who enslaves another becomes enslaved himself. The most
absolute type of slavery occurs when a person is enslaved
by his ego. One who has the need to control others is not
free. The truly free person has no need to control
others. Indeed, the psychologically healthy person
realizes what an enormous task self-mastery is, and since
he is occupied with becoming master over himself, he does
not have the time, energy nor need to be a master over
others.
H. Torah Gems (Rabbi Aharon Yaakov
Greenberg)
1. True Freedom. "Proclaim
liberty throughout all the land to all the inhabitants thereof. . ."
The Torah did not address "all the slaves," but "all the inhabitants,"
because in any country where freedom is incomplete. Slavery is an
affliction which afflicts both slave and master. (Penei Yehoshua)
2. Strangers and Dwellers. "For you are strangers and dwellers
with Me. . ." If you are strangers, how can you be dwellers (which
implies permanence), and if you are dwellers, how can you be
strangers? The meaning of this verse is as follows: G-d and the Jewish
people always have a stranger-dweller relationship. If we feel that we
are strangers in this world, and that this world is but a corridor
leading to the World To Come, then G-d's Divine Presence dwells among
us. If, on the other hand, we feel that we are dwellers in this world,
and that we can do what we want without
any care of future retribution, G-d becomes a stranger, as it were, to
us. (Dubno Magid)
3. The Ultimate Redeemer. "And if the man has no one to redeem
it, he himself will find the means to redeem it." When there is no
redeemer, when all sources of help have been exhausted, then "he
himself will have the means." G-d promises that He Himself will help
the person, and "he will find the means to redeem it." (Chasam Sofer)
4. Reaching Out To the Poor. "And if your brother becomes poor.
. ." The previous verses appear in the plural form, but when the Torah
refers to aiding the poor it switches to the singular. When someone
needs help, people shift the responsibility to another, claiming that
the other is a closer relative, more wealthy, etc. The Torah thus
speaks in the singular, reminding us that each individual has a
responsibility of helping the poor, and one cannot absolve himself by
referring the poor person to someone else. (Alshekh)
I. Tell It From The Torah (R'Yaacov Peterseil)
1. Being Honest With Ourselves.
"And you shall not deceive your fellow man." There are those who take
this verse one step further. Not only should we not deceive our fellow
man, but we should also not deceive ourselves. If we are honest with
ourselves, we will be honest with others.
2. Interest: A Lesson In the Value of Time. "You shall not take
any interest from him." Why is it prohibited to lend money to a fellow
Jew and charge interest? Rabbi Zalman Sorotzkin explains that the most
important thing we have in life is time. Time is what puts everything
into perspective. In truth, we should be sad at every passing moment,
for each one brings us closer to "the day of reckoning." But someone
who lends money and charges interest has the exact opposite feeling.
Every second that passes brings him great joy, because he is making
more interest on his money.
J. Soul of the Torah: Insights of the
Chassidic Masters on the Weekly Torah Portions (Victor Cohen)
1. Pride In Our Service of Hashem.
The Lubavitcher Rebbe, zt'l gave the following reason for the
Parsha being named Behar, not Behar Sinai. Mount
Sinai exemplifies two aspects of personality - on the one hand, it was
"the lowest of all mountains," a symbol of humility. On the other
hand, it is a mountain, showing pride and honor. It is thus a blend of
these two opposites. Yet, it is called "The Mountain of Hashem," the
place where Hashem chose to make known His presence and transmit His
teachings. The title of the Parsha emphasizes the pride and not the
humility. Once we understand that we must undertake the mission with
which Hashem has entrusted us, there is no need to be reminded to be
humble in the face of service to Hashem. This is the intent of the
name Behar, "on the mountain - the servant of Hashem stands proud,
invested with strength of purpose.
2. Honest Business Practices. "When you make a sale to your
fellow or when you buy land from the hand of your fellow, do not
victimize one another." The Chernobyler commented that if
we are honest in our business dealings and observant of the laws
against fraud, interest and false weight, that in and of itself is
serving G-d.
3. Never Despair. "If your brother becomes impoverished and his
hand becomes weak then you shall assist him." The Baal Shem Tov
commented that when times are bleak and there seems to be no hope, you
should not resign yourself to that predicament and state of mind.
Become strong and develop a positive attitude.
K. Something to Say (Rabbi Dovid Goldwasser)
1. The Value of Faith. "If you
will say: 'what will we eat in the seventh year?. . .' I will ordain
My blessing for you in the sixth year." This is an assurance to the
farmers, who may not plow and plant during the Shemitta. If they ask
what they will have to eat, G-d tells them that He will send His
blessing in the sixth year so that they will have enough of a surplus
to provide abundant food until they can resume their normal
agricultural cycle. Rebbe Zishe of Anipoli analyzes the
relationship between the Jewish people's question and G-d's response.
It would seem from the wording of the verse that unless they demand to
know "what will we eat?," G-d will not send His blessings. Is this so?
R' Zishe answers that a lack of faith can close a pipeline through
which blessing flows to the world. If the Jews are so lacking in faith
that they must ask where their sustenance will come from, G-d tells
them that He will have to take emergency measures; He says he will
ordain his blessing, for it will be necessary for Him to reinstate the
closed-off blessing in the world. If there had not been a lack of
faith, it would have been natural for the blessings to flow.
2. True Empathy. On the same verse, the Tzor Hamor asked why G-d
sends his blessing upon us only when we ask, "what will we eat?" A
person who is wealthy often cannot feel the distress of the poor. G-d
therefore gives the commandment of Shemitta. In observing Shemitta,
wealthy people will also feel what it is like not to have everything
they want. They, too, will have to turn to G-d and ask "what will we
eat?" This need will arouse in them a sympathy for the lot of the
poor. Because of the concern shown by the wealthy, G-d "will ordain" [H]is
blessing." G-d's blessing will be sent in the merit of their sympathy.
L. Growth Through Torah (Rabbi Zelig Pliskin)
1. Yovel and Shemitta Remind Us
That G-d Is Our Ruler. Rashi notes that the Torah explicitly
mentions that the rest on the Shemitta year is for the Almighty, just
as the Torah states this in reference to the weekly Shabbos. Rabbi
Yeruchem Levovitz cites the Raavad that a fundamental principle behind
the commandments is that "they are to remind us constantly that we
have a Creator who is our Ruler." The Almighty gave us this earth, but
after using the Earth from some time, we can mistakenly think that the
earth belongs to us, and we can forget that the Almighty is the real
owner. Thus, the Torah stresses in this verse that the commandment to
rest in the seventh year applies to the land which the Almighty gave
us. The Almighty gave us the commandment of Shemitta and Shabbot to
help us internalize the awareness that he is the true Boss of the
earth.
2. Be Very Careful Not to Cause People Pain with Your Words.
"And you should not hurt the feelings of one another, and you shall
fear the Almighty." The Torah instructs us not to say anything to
another which will cause him/her emotional pain. Rabbi Schlomo Kluger
commented that some people are careless with others' feeling, focusing
solely on those obligations which relate to their own relationship
with G-d. However, if we are not respectful of others, we will
eventually be careless with those commandments between man and G-d.
Therefore, in the same verse that warns
us not hurt others, the Torah reminds us to fear G-d - failure to
observe the first half of the verse will lead to failure to observe
the latter part of the verse.
3. Do Acts Of Kindness Without Any Ulterior Motive. "Your money
you shall not give him upon interest." R' Chaim Shmuelevitz explains
the prohibition against charging interest by noting that the Torah
wants to train us to do acts of kindness without any gain. Not only
are we prohibited to charge interest when lending money, but the
borrower is also prohibited from paying interest in any form. When we
lend money (or do any other acts of kindness), we should do so only to
help others and not with any expectation of return.
M. Reflections on the Sedra (R' Zalman
Posner)
The Face of Shemitta. Why was
the mitzvah of Shemitta particularly related to Mt. Sinai? After all,
the entire Torah was taught to Moshe on Mt. Sinai. Shemitta, perhaps
more than any other mitzvah, tests a Jew's faith in G-d. There is no
reason for its fulfillment other than faith in G-d, and without faith
in G-d its fulfillment is impossible. As Sinai is symbolic of Judaism,
Shemitta is symbolic of devotion to Judaism. We have our Shemitta each
week - the Shabbos - that is no less a test of our devotion to G-d and
our religious commitment.
N. Pirkei Torah (R' Mordechia Gifter)
True Bitachon.
"The land will gives its fruit and you will eat your
fill. If you will say, 'what will we eat in the seventh year?,' I will
ordain My blessing for you . . . " S'forno explains that one who does
not question what he will eat in the seventh year will indeed have
less produce; however, the nutritional quality of the produce will be
so enhanced that he will not be required to eat as much as usual. Less
will carry further, and the produce of the sixth year will thus
suffice for the seventh year. However, one whose emunah is not so
strong and asks what he will eat in the 7th year will have plentiful
crops that will last him through the 7th year; nevertheless, these
crops will be of normal (not enhance) quality. From S'forno's
explanation, we note two kinds of bitachon (trust in G-d). One is the
kind possessed by one who wants to completely fulfill G-d's will, but
wonders how he will survive doing so. His bitachon is great, for even
though he does not know what he will eat, he nonetheless fulfills G-d's
will. Yet, there is an even greater level - the trust of one who
performs the mitzvah and does not even inquire as to what will become
of him. His bitachon is so great that he is absolutely certain that G-d
will take care of him; his faith is more than a matter of perception -
it is a reality!
O. Rabbi Frand on the Parsha
The Perfect Antidote. "When
you sell from your friend or buy from your friend, do not cheat each
other." Smack in the middle of the instructions respecting Shemitta,
the Torah inserts the singular prohibition of not cheating others. Why
does it belong here? Furthermore, why does this law - which applies to
movable property, not real estate - appear in the midst of the
Shemitta laws? The Beis Av explains that the underlying concept of
Shemitta is to impress upon people that, in the final analysis,
everything we have comes from G-d. This concept negates the rationale
for cheating - a person may think that his underhanded methods brought
him additional monies. But, if he believes that everything comes from
G-d, he can't expect to outsmart Him. Thus, the lesson of Shemitta
reinforces that cheating is not only wrong, it is futile.
P. Lil'Mode U'lilamed (Rabbi Mordechai Katz)/Artscroll
Chumash
1. The significance of Shemittah.
A. Ramban notes that, like Shabbos,
Shemittah bears testimony to Hashem's creation of the universe in
six days and His rest on the seventh day. (This is why only the
Shemittah -- not any of the Festivals -- is specifically likened to
Shabbos.)
B. Shemittah (and Yovel) helps us to develop Emunah (faith in
Hashem), for it acknowledges that our possessions and personal
freedom are provided by Hashem and are under His dominion.
C. The Sfas Emes, z'tl notes that the land's rest during the
Shemittah year teaches us that the primary force in the universe is
Hashem, not the laws of nature. By leaving his fields untended, the
Jew demonstrates that this world is but a corridor leading to the
ultimate world. However, it also teaches that one can't totally
abstain from the world in which he lives. Thus, we must sow and
harvest for six years (just as we must work for six days and rest on
the Shabbos). This recognition infuses holiness and purpose into our
workdays and years.
2 Interest and Shemittah. What
is the connection between the prohibition of charging interest and the
laws of Shemittah? Shemittah and the prohibition against interest
remind us that our land and money, respectively, are gifts from
Hashem.
3. The Highest Form of Charity. "If your brother becomes
impoverished. . . you shall strengthen him". Rambam notes that this
teaches us that the highest form of charity is to step in with help to
prevent someone from become poor (e.g., by giving him/her a loan,
investing in his/her business, etc.) As Rashi notes, when a donkey's
load begins to slip, even one person can adjust it; but if the animal
has fallen, even five people can't get it back on its feet.
Q. Growth Through Torah (Rabbi Zelig Pliskin)
1. By realizing that others
suffer, we can more easily cope with our own suffering.
It is a mitzvah to blow the shofar to proclaim the Yovel. This was to
remind the master who was to free his servant and the landowner who
was to return land to its rightful owner that others were doing the
same. Knowing that others are undergoing hardships makes it easier to
accept our hardships, and to put our own suffering into perspective.
2. Hashem does not want you to cheat His children. The Parsha
commands "and when you sell anything to your fellow man or buy from
your fellow man, you shall not cheat one another". If one remains
aware that Hashem is the creator of all people, he/she will be careful
not to deceive others (just as one would be most careful if dealing
with the offspring of an emperor). Rav Nachman was asked how it is
possible to think of Hashem when involved in business, to which he
replied "people find it easy to think about business when they are
praying; similarly, if one really wants to, he/she can think of Hashem
while engaged in business."
3. Feel an inner respect for other people. The Parsha prohibits
a master giving a servant work that isn't really necessary (e.g.,
telling a servant to warm things up when the master doesn't really
need it). Why does the Torah prohibit this, since the servant has no
idea that his work is unnecessary? The Torah wants us to feel an inner
respect for the dignity of others, since we are all created in
Hashem's image.
R. Kol Dodi on the Torah (Rabbi David
Feinstein)
1. The Emunah in Shemittah.
"If you will say what will we eat in the seventh year? Behold! We will
not sow and gather in crops! I [Hashem] shall ordain My blessings for
you in the sixth year and it will yield a crop sufficient for the
three-year period [i.e., the seventh-ninth years]." Rashi, citing
Chazal, teaches that the 70 years of the Babylonian exile were
punishment, measure-for-measure, for the 70 Shemittah years which the
Jews failed to observe when they were on their land. But if the above
verse assures the Jews that the crop from the sixth year will be
excessively abundant, why would they fail to adhere to the laws of
Shemittah and insist on planting or harvesting during the Shemittah
year? Since the sixth year would be so abundant, one could easily be
led astray into believing that the seventh year would be equally (or
even more) prosperous. Thus, it required great emunah (faith in
Hashem) to recognize that however attractive the short term gains
were, they would disappear quickly, whereas the reward for observing
mitzvos, even though it may sometimes seem long in coming, lasts
forever.
2. The Prohibition Against Interest. Why does the Torah connect
the prohibition against interest with the Exodus from Egypt?
Homiletically, when Hashem told Abraham that his descendants would
suffer exile and enslavement for 400 years, it was a debt of
servitude. The debt didn't begin to be "repaid" until much later, when
Jacob went down to Egypt. Furthermore, we are told that the Egyptian
exile lasted only 190 years (and that the Jews were enslaved for only
116 years), since Hashem took off time to compensate for the extremely
harsh labor imposed by the Egyptians at the end. Normally, when
repayment of a debt is postponed, interest is accrued. However,
instead of increasing the debt, Hashem reduced it. Thus, the
prohibition against interest reminds us that just as Hashem forgave us
the interest, we must do so for others.
S. Parsha Parables (Rabbi Mordechai
Kamenetzky)
50 years of transition. The
Torah teaches us that the end of the Yovel, a 50-year cycle in the
land of Israel, there is a radical socio-economic transition: " . . .
freedom shall be announced to the land and all its inhabitants." Every
servant shall return home to his family. All land that was sold shall
return to its original owner. "And the land shall not be sold for
eternity, for I [Hashem] am the true owner of the land!" Hashem, the
"Ultimate Landlord," further reminds us that all such transactions are
canceled with Yovel. All of these reversions occur at the close of Yom
Kippur. Why? One of the most intriguing aspects of Judaism is the
concept of teshuvah (repentance). No matter how great a sin, every Jew
has the ability to change his situation and undo the damage. Yom
Kippur is the day that is most appropriate for teshuvah, for it
represents the idea that in the world of spirituality there is no
sense of permanence. The desperate soul who feels he has no chance to
change begins the year with a clean slate. He is rejuvenated and
revitalized. In this Parsha, the Torah tells us that this rejuvenation
does not only happen spirituality. Even regarding physical or
financial situations, there is no permanence. Yovel is the Yom Kippur
of the material world. This concept is illustrated by the following
story: A wealthy traveler came to meet the Chofetz Chaim, whose piety
and brilliance were admired all over the world. Entering the sage's
tiny home, the wayfarer was shocked at it simplicity. In the center of
the room stood an old table and a rickety bench. The kitchen was tiny
and primitive, and the small cot on the side was hardly befitting this
leader of European Jewry. "Rebbe," asked the man, "where are all your
possessions? How can you live with barely a thing? The Chofetz Chaim
gently asked the man, "And how did you arrive here?" "By coach," the
man answered. The Chofetz Chaim walked outside and peered into this
very fine carriage. He then turned to the man and asked, "I see no
dining room here, nor kitchen, and not even a bed?" "But Rebbe," the
man protested, "I am but traveling. I don't need those amenities. I
don't know where I'll be tomorrow, and they are only useful in a fixed
place." The Chofetz Chaim smiled,"I, too, am traveling in this world.
I know not where I will be tomorrow. I only need temporary amenities."
Every Yovel on Yom Kippur we are reminded that this is a world of
transition. Whether it be in our personal lives, our real estate or
our spirituality, there is always movement and change. Let us
remember: it is always for the best.
T. Living Each Day (Rabbi Abraham Twerski)
Perfection of Chesed.
The prohibition against taking interest is one of the most formidable
in the Torah. The Midrash states that on Judgment Day, any sins will
be submitted for debate between accusing and defending angels, but for
sin of taking interest, there is no deliberation and condemnation is
immediate. Rabbi Chaim Shmulevitz states that the principle behind the
prohibition of interest is that it constitutes a personal gain
acquired while performing chesed (an act of kindness), in this case,
lending someone money. Any act of kindness should be done
altruistically, and receiving any return detracts from it and
essentially destroys the concept of chesed. (One of the most important
acts of chesed is attending to the burial of the dead. Obviously,
there can be no anticipation of the beneficiary returning the favor.
It is therefore pure chesed.) Since the overriding concern is that the
person in need should receive the help he requires, the Talmud states
that all acts of chesed are rewarded, even if one does them for
ulterior motives. However, our goal should be to achieve the highest
level of chesed, that which brings one no personal gain whatsoever.
The Talmud states that the purpose of creation was to make possible
the performance of chesed. This gives chesed its supreme importance.
Chesed is the reason for all existence.
U. Peninim on the Torah (Rabbi A.L.
Scheinbaum)
1. The meaning of Shemittah.
We can derive multi-faceted lessons from Shemittah:
a. Horav Shimon Schwab, z'tl,
observes that Shemittah symbolizes mesiras nefesh, self-sacrifice.
Despite one's attachment to his land, he is asked to divest himself
of his source of livelihood for an entire year, in order to let all
Jews and animals "trespass" on his pride and joy. Why? Because it is
Hashem's command. This is true heroism!
b. Shemittah attests to the entire Jewish people's belief that
Hashem "owns" the land. We demonstrate publicly that we are
surrendering our control and ownership of the land, and renounce
whatever outstanding debts are owed us. Through Shemittah, we
demonstrate our faith and trust in Hashem. We do not worry while our
land lies fallow. Our trust is resolute, our faith unshaken.
c Shemittah attests to the Jewish people's uniqueness, further
evidencing the exceptional relationship we have with Hashem.
d. It is the ultimate expression of emunah (faith in Hashem) -- if
one approaches Shemittah purely from a rational perspective, their
scientific conclusions would not support permitting the fields to
remain fallow. However, if one is able to have the faith to comply
with Hashem's mandate before he strives to understand it, he can
obtain a level of strength and faith comparable to that of the
angels.
V. Living Each Week (Rabbi Abraham Twerski)
True freedom. "You shall
proclaim freedom throughout the land to all its inhabitants." This
verse refers to the mitzvah of emancipating slaves in the jubilee
year. Whether a person was sold as a slave in order to make
restitution for theft, or whether he sold himself as a slave because
of economic hardship, he was to be set free unconditionally in the
jubilee year. Since only a minority of the population were slaves, why
does the Torah use the words "Proclaim freedom to all its
inhabitants," since the vast majority of the people were free? The
Pnei Yehoshua explains this with a profound psychological insight.
Slavery does not only deprive the slave of his freedom, but the master
as well. A person who dominates others is not truly free either, and
the Talmud correctly states that one who acquires a slave acquires a
master over himself (Kiddushin 20a). He who enslaves another becomes
enslaved himself. The most absolute type of slavery occurs when a
person is enslaved by his ego. One who has the need to control others
is not free. The truly free person has no need to control others.
Indeed, the psychologically healthy person realizes what an enormous
task self-mastery is, and since he is occupied with becoming master
over himself, he does not have the time, energy nor need to be a
master over others.
Next Parsha: Bechukosai
Coming Soon: Shavuos |
