At first glance, the sequence of the pesukim appears reversed. One first sows his field, a process that continues for six years. Only afterward, “shall the land rest.” Why introduce the mitzvah of Shemittah prior to mentioning the six years of labor? Horav Yitzchak Rozenthal (Dayan, Yeshivas Midrash Bnei Tzion) distinguishes between chutz la’eretz, diaspora, whose sanctity is largely the result of human endeavor. When a Jew studies Torah, and davens with kavanah, he sanctifies his surroundings. His kiyum ha’mitzvos, fulfillment of Torah precepts, elevates the mundane which envelops him. His avodah, service, ushers in the kedushah. Otherwise, it is virtually non-existent.
Eretz Yisrael’s holiness, however, is intrinsic – exclusive and independent of the mitzvos which are performed within its environs. Even before a Jew plows a field, sows a seed, even before he observes Shemittah, the Land is hallowed, its soil sacred. Thus, the Torah introduces Shemittah first because the Land – Eretz Yisrael –already belongs to Hashem. Its essence is kedushah, a holiness woven into its identity. Mitzvos ha’teluyos b’eretz, agricultural mitzvos — such as Terumos, Maasros, Shemittah and Yovel — are endemic to the Land and manifest expressions of the Land’s essential sanctity. Activity follows sanctity – that is Eretz Yisrael.
Perhaps we may extrapolate this idea further and grant chutz la’eretz somewhat of a “reprieve.” Chazal (Berachos 8A) teach that, from the day the Beis HaMikdash was destroyed, Hashem has nothing in this world except for the four cubits of halachah. In other words, to put this into simple vernacular: the Shechinah did not depart Klal Yisrael. It relocated to anywhere a Jew toils in Torah and seeks to know and fulfill the ratzon, will, of Hashem. This is a theological verity. Hashem maintains the kedushah of any makom, place, in which Torah is studied. Thus, when we learn, we can encounter Hashem. It really cannot get much holier than that.
Torah learning does not only preserve Judaism; it maintains kedushah in the world. Wherever someone learns Torah, Heaven touches earth. Holiness is not about geography, but rather. fidelity to Torah. Daled amos shel halachah does not change the fact that we no longer have the Bais HaMikdash and are not ensconced in the kedushah of Eretz Yisrael. It guarantees, however, that, as long as we learn Torah, we maintain a mikdash me’at, mini Bais HaMikdash, which infuses our lives and our environs with kedushah – even in chutz la’Eretz.
