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I will command My blessing for you in the sixth year and it will yield a crop sufficient for the three-year period. (25:21)

This pasuk implies that the blessing will be apparent during the sixth year. Sforno comments that the blessing of prosperity prior to the Shmittah year will be to such an extent that it will ease even the mind of the skeptic. The Yalkut Shemoni cites the pasuk in Tehillim 103:20 which states, “Bless Hashem, O His Angels, the strong warriors who do His bidding, to obey the Voice of His Word.” Rabbi Yitzchak Nafcha says that the words “angels and strong warriors” refer to those who observe Shmittah. The individual sees his fields and vineyards lie fallow, and he accepts…

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If your brother becomes impoverished andhis means falter in your proximity, you shall strengthen him… so that he can live with you. (25:35)

The words “u,t” and “ung” are usually translated as “with you.” While most translators attribute these two distinct words the same meaning, there is a difference between the two. If we were to say that someone took along a certain object and placed it in his suitcase, we would say that he took it “u,t” – with him. The object, while it is with him, is not part of the individual; he just carries it along. If however, we wanted to say that an individual took something along in his mind, he remembered something, we would say “ung”. It becomes…

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And if your brother becomes poor, and his means fail with you, then you shall uphold him. (25:35)

One would think that he who helps sustain the poor is to be commended. In fact he is. The poor man who is the object of his beneficence should also be commended for availing the benefactor an opportunity to give. Yet, Chazal say, “Greater is what the baal habayis does for the ani, than is what the ani does for the baal habayis.” What does this mean?   Horav Eliyahu Meir Bloch, zl, explains that when we examine closely the middah of chesed of Avraham Avinu, the pillar of kindness, we note a concept of chesed that is not congruent…

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Do not take from him interest and increase; and you shall fear your G-d. (25:36)

The Navi Yecheskel says (18:13) “(If he) Gives (loans) with usury and takes interest should he live? He shall not live!” Regarding this pasuk the Midrash comments, “The Almighty says, “He who has lived/sustained himself with usury in this world, will not live in the World to Come.” Simply, the individual who does not have the sensitivity and human decency to provide his fellow man with a loan without squeezing interest from him will not merit the Olam Habah reserved for every Jew. There is a famous incident that occurred with Rav Akiva Eiger, zl, which underscores this statement. In…

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You shall not subjugate him through hard labor – you shall fear your G-d. (25:43)

The Torah admonishes us not to take undue advantage of the eved Ivri, Hebrew slave. He is reprehensible to demand that he perform difficult tasks that have no purpose other than destroying his self-respect. Rashi cites two such instances that do nothing more than destroy the slave’s body and spirit: ordering him to boil water when there is no need for it; ordering him to keep digging around a tree for a long period of time for no apparent purpose. The Rambam says that it is prohibited to require the slave to work just to keep him busy. While the…

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“The Shabbos/Shemittah growth of the land shall be yours to eat.” (25:6)

In the Talmud Avodah Zarah 62a, Chazal infer that we may eat that which grows during the Shemittah year. The produce, however, may not be bought and sold commercially. Chazal expound upon the stringency of the command prohibiting any form of commerce with the fruits of shviis, the seventh year. What is so unique about this prohibition is that there seems to be such an anathema about it? Indeed, Chazal teach us that one who buys or sells peiros sheviis will ultimately lose all of his possessions. He will be compelled to beg for his sustenance, to the point that…

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“If you will say, ‘What will we eat in the seventh year?’ I will ordain My blessing for you in the sixth year and it will yield a crop sufficient for three years.” (25:20,21)

What really is the question? Let us see the sixth year’s yield. If it is sufficient for three years, why is the individual questioning Hashem? If it is insufficient, what response are we giving to him? The commentators respond with various approaches to this obvious question. The Alter M’Novardek, zl, offers a powerful insight into the concept of bitachon, trust in the Almighty, which sheds light on the pesukim. The individual of no faith does not wait until the sixth year to question Hashem. He does not wait patiently until the last minute, anticipating a cure, a livelihood, an answer…

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It shall be the Yovel/jubilee year for you, each of you shall return to his ancestral heritage and each of you shall return to his family.” (25:10) – The land shall not be sold in perpetuity, for the land is Mine, for you are sojourners and residents with Me.” (25:23)

The halacha of Yovel is a basic tenet of our faith. It teaches us that everything must ultimately revert to its original source — Hashem. Indeed, the Ibn Ezra and the Ramban suggest that the word “Yovel” implies “movement” or “bringing”.  The imperative to observe Yovel is mentioned in regard to four situations: freeing of servants; prohibition of planting or reaping; the actual holiness of the jubilee year and the command of “from the field you may eat its crop;” and the repossession of the lands which had been sold. The purpose of Yovel as stated in the Torah is…

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“If your brother becomes poor.” (25:25)

In the Midrash, Chazal cite the pasuk in Tehillim 41:2, regarding this pasuk,  ks kt khfan  hrat  “‘s uvyknh vgr ouhcw “Happy/Praised is he who is considerate of the poor, Hashem will deliver him on the day of evil.” What is the meaning of “maskil el dal,” “being considerate of the poor”? The word “maskil” is derived from “sechel,” thus, “maskil” is translated as “one who deals sensibly with the poor.” It implies one who is cognizant of the real needs of the poor, addressing them in the most appropriate manner. We must confront the fact that poverty is endemic…

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“And your brother becomes impoverished with him and he is sold to an alien who resides with you … after he has been sold he shall have a redemption, one of his brothers shall redeem him. or his uncle or his cousin shall redeem him … or if his own means become sufficient, he shall be redeemed.” (25:47-49)

Regardless of his poverty, it was inappropriate for a Jew to sell himself to a non-Jew. The Torah nonetheless places the task of redeeming him upon his family. Indeed, in the Talmud Kiddushin 21a, Chazal state that there is a specific order for assuming this responsibility. A closer  blood relation takes precedence and is obligated to see to it that his “brother” is redeemed. Thus, the brother precedes the uncle, who in turn, precedes the cousin. It is only after the close relatives are deemed either unable or unsuccessful that the responsibility falls upon the shoulders of the distant relatives….

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