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Home -> Behar -> 5785

ושבתה הארץ שבת לד'

Sruly Schnair
In 5785, Behar

The Land shall observe a Shabbos rest for Hashem. (25:2)

The Sefer HaChinuch (mitzvah 84) offers three reasons by which to understand the mitzvah of Shemittah: first, to teach the Jew to maintain his emunah, faith in Hashem, second, to imbue him with the middah, character trait, of vatranus, yielding/selflessness/forbearance; third, to have bitachon, trust in Hashem, that He will “come through” and provide for his needs. [I underscore “needs” as opposed to “wants.” A Jew has what he needs. Wanting is a different class. Hashem provides for our needs. He determines our needs.] In other words, a Jew is to be faithful to the Almighty and to trust in…

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Home -> Behar -> 5784

לא תרדה בו בפרך

Sruly Schnair
In 5784, Behar

You shall not subjugate him to hard labor. (25:43)

It goes without saying that we are a nation of rachamanim bnei rachamanim, compassionate sons of compassionate (fathers). We do not need to be exhorted not to take advantage of the weak and disadvantaged. While it is true that the individual who sold himself as a slave, to a certain extent, deserves the indignities that come with being subjugated to a master – such lording over a brother is limited. This man either was a thief or he was unable (or did not want) to earn a decent living, so he either sold himself or bais din sold him as…

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Home -> Behar -> 5784

וקדשתם את שנת החמשים שנה וקראתם דרור בארץ לכל ישביה יובל הוא תהיה לכם ושבתם איש אל אחזתו ואיש אל משפחתו תשבו

Sruly Schnair
In 5784, Behar

You shall sanctify the fiftieth year and proclaim freedom throughout the Land for all its inhabitants; it shall be the Jubilee Year for you. You shall return each man to his ancestral heritage, and you shall return each man to his family. (25:10)

An obvious redundancy appears in this pasuk. “(You shall) proclaim freedom throughout the Land” implies that people who heretofore had not been free (bondsman) will now be set free. If so, why does the pasuk conclude, “You shall return each man to his ancestral heritage, and you shall return each man to his family?” How many times can one be freed? Furthermore, once freedom is mentioned (twice), what is added by ish el mishpachto, “each man to his family”? To whom else is he returning? The Brisker Rav, zl, asks these questions and explains the freedom process with the words…

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Home -> Behar -> 5784

ושבתה הארץ שבת לד'

Sruly Schnair
In 5784, Behar

The land shall observe a Shabbos rest for Hashem. (25:2)

In addition to our biological ascendance from the Avos Hakedoshim, Patriarchs, we are distinguished as Jews because of our acceptance of – and adherence to – the Torah. Hashem offered the Torah to the other nations, who refused it due to its incompatibility with the prevalent lifestyle. Stealing, murder and adultery are prohibited as part of our religious code. The other nations live by a different moral compass. Hashem presented us with the Torah, accompanied by an unprecedented and unparalleled Revelation on Har Sinai. We accepted with the resounding declaration, Naaseh v’Nishmah, “We will do and we will listen!” All…

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Home -> Behar -> 5783

וחי אחיך עמך

Sruly Schnair
In 5783, Behar

And let your brother live with you. (25:36)

With regard to the above, Chazal (Bava Metzia 62a) quote a debate between Bar Petora and Rabbi Akiva. Two men are traveling in the desert. It is hot, and they are thirsty. The problem is: They have only one water canteen. If one of them drinks the water, he will live, but his friend will die. If both drink the water, they will both die. Bar Petora says that it is better for both to drink and take their chances that a miracle might occur, than one drink and watch his friend die. Rabbi Akiva disputed this ruling, citing the…

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Home -> Behar -> 5783

ולא תונו איש את עמיתו

Sruly Schnair
In 5783, Behar

Each of you shall not wrong his fellow Jew. (25:17)

The Chafetz Chaim observes the famous maxim: The world thinks that the fool is a fool only with regard to other people’s interests. However, Ven es kumpt tzu zich, “When it involves himself, his own interests, he suddenly becomes quite clever.” Conversely, when it comes to one’s personal vested interests, the otherwise clever man may act foolishly. When one allows his petty prejudices and self-serving opinions to drive his actions and control his life – he is a fool. The sage expounds on our pasuk, noting the added word, V’lo sonu Ish es amiso: The word es is extra. He…

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Home -> Behar -> 5782

ויראת מאלקיך וחי אחיך עמך

Sruly Schnair
In 5782, Behar

And you shall fear your G-d – and let your brother live with you. (25:36)

Tapuchei Chaim derives from this pasuk an important lesson concerning interpersonal relationships. V’yareisa mei Elokecha, “And you shall fear your G-d” – How do we know that you truly fear Hashem? What is the barometer, the litmus test, that determines your level of yiraas Shomayim? V’chai achicha imach, “And let your brother live with you.” If you look and perceive the needs of your fellow/brother, when you show that you believe that life and living is not only about you, but about others as well, this is a sign that you are a yarei Shomayim. Otherwise, you have not fulfilled…

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Home -> Behar -> 5782

ולא תונו איש את עמיתו ויראת מאלקיך

Sruly Schnair
In 5782, Behar

Each of you shall not aggrieve his fellow, and you shall fear your G-d. (25:17)

The Torah admonishes us concerning onaas devarim, which means (in short) using speech that may be hurtful to – or might catalyze negative emotions in – the listener. Evoking memories of someone’s negative, troubling past; attributing the onus of one’s problems to his past sinful behavior; reminding a convert about his prior life as a gentile: these are examples of onaas devarim. Clearly, one who acts in such a manner is himself a sick person, and, as such, the prohibition may not deter him from acting inconsiderately of others. Sadly, the only fulfillment in this person’s life is the pain…

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Home -> Behar -> 5782

וספרת לך שבע שבתת שנים ... וקדשתם את שנת החמשים שנה ... לא תזרעו ולא תקצרו

Sruly Schnair
In 5782, Behar

You shall count for yourself seven cycles of Sabbatical years … You shall sanctify the fiftieth year … You shall not sow, you shall not harvest. (25:8,10,11)

Bitachon means trust. For a Jew, bitachon means trust in Hashem, because ein od Milvado, no one other than He exists. Without Hashem, nothing is possible; with Hashem, everything is achievable. It is as simple as that. Without the Almighty, we simply cannot function. The mitzvos of Shemittah and Yovel are the “poster” mitzvos which underscore the need for bitachon. After all, to close up shop for a year – and, during Yovel, for two years – demands super human trust in Hashem. One might think that living with bitachon is a specific characterization of one’s religious observance, as if…

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Home -> Behar -> 5782

ושבתה הארץ שבת לד' ... שש שנים תזרע שדך ... ובשנה השביעית שבת שבתון יהיה לארץ

Sruly Schnair
In 5782, Behar

The land shall observe a Shabbos rest for Hashem … For six years you may sow your field … but the seventh year shall be a complete rest for the land. (25:2,3,4)

The parshah commences with the laws of Shemittah, which require fields in Eretz Yisrael under Jewish ownership to lie fallow during the seventh (and fiftieth) year of the agricultural cycle. This is not the first time that the Torah introduces us to the laws of Shemittah. In Parashas Mishpatim (Shemos 23:10-12), the Torah teaches us concerning Shemittah, “Six years you shall work your field…In the seventh you shall let it rest.” The Torah then adds the laws of Shabbos which also revolve around a six-day work schedule, followed by a seventh-day rest period: “Six days shall you do your work,…

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