Parshat Behar 5779
Rabbi Jablinowitz
We read in the beginning of this week's parsha (Chapter 25, Pasuk 2), Ki Savo'u el Ha'aretz Asher Ani Nosein Lachem, V'Shavsah Ha'aretz Shabbos L'Hashem. The Torah commands the mitzvah of Shmittah when Bnei Yisrael will enter Eretz Yisrael. The words Asher Ani Nosein Lachem, that I have given you, seem superfluous; why does the Torah need to remind us in commanding Shmittah that Eretz Yisrael is the land He gave to Bnei Yisrael?
The Meshech Chachmah explains that there are some people who sell property B'Ayin Ra'ah, with a bad eye. They don't want the buyer to be successful with the land and enjoy it. They would be happy if the recipient didn't plant or harvest much. And one might get that feeling from the laws of Shmittah; Hashem gives us the land and then limits us by commanding us not to plant or work the land every seven years.
This is why the Torah specifically states Asher Ani Nosein Lachem. Asher Ani Nosein Lachem B'Ayin Yafeh. Hashem is giving us the land with a good eye. He wants us to enjoy the land and be successful in the land. Nonetheless, part of the Divine plan is V'Shavsah Ha'aretz Shabbos L'Hashem. Just as there is a Shabbos in time there is a Shabbos in space, in Eretz Yisrael. So, enjoy the land and reap from the bounty of the land, Ani Nosein Lachem B'Ayin Yafeh. But part of the Divine plan is that the land not be worked during Shmittah, and the Providence of Hashem will compensate for the time that you will not work the land.
The Sfas Emes gives a different explanation. He points out that the term Asher Ani Nosein Lachem is mentioned in the present; it would seem that past tense, that I have given you, would be more appropriate. He explains that Hashem giving us Eretz Yisrael is an ongoing process. We are constantly being given Eretz Yisrael; it is not a completed deal that may not be undone. Therefore, we have to constantly be aware and cognizant of our deeds, and specifically keep Shmittah, in order to ensure our worthiness to receive and remain in the holy land of Israel.
He explains this idea similar to the words of Rashi in parshat Toldos. When Yitzchak blesses Yaakov, he tells him (Chapter 27, Pasuk 28), V'Yiten Lecha Elokim Mital Hashamayim U'Mishmanei Ha'aretz, and Rashi comments, V'Yiten V'Yachzor V'Yiten; He shall give you and continue and give you. The bracha Yitzchak gave him is that his bracha from Hashem should be ongoing. It's not like receiving a one-time present where the connection between the giver and the recipient is finished. It is a continuous connection which carries with it the benefit of being involved with the Giver, but also the responsibility of constantly being worthy of receiving the gift.
A similar idea is presented by the Ohr Hachaim Hakadosh in parshat Bereishis. On the words in the parsha of Vayechulu (Chapter 2, Pasuk 3) Ki Vo Shavas, he explains that the six days of creation would not have been able to exist by themselves. It was only through Hashem creating Shabbos that there could be a maintenance of the physical world created during the first six days. And this process continues weekly; it is only through the bracha and effect of Shabbos that the world is able to continue on to the next six days. We need to keep the holiness of the Shabbos in order to allow the world to continue on to the next six days.
It is a similar idea with Shmittah. Eretz Yisrael is constantly being given to us. Rashi says on the words Shabbos L'Hashem, L'Shem Hashem K'shem She'Ne'emar B'Shabbos Bereishis. Rashi compares Shmittah to Shabbos and the teaching of the Sfas Emes gives this new meaning. Just as we must keep Shabbos in order for the world to continually exist, we need to keep the holiness of Shmittah in order for the gift of Eretz Yisrael to remain ours. And this ongoing process is described in the pasuk as Asher Ani Nosein Lachem.
Good Shabbos
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