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Rabbi L. Scheinbaum
In 5755, Behar

“My Shabbosos you shall observe and My Sanctuary you shall revere.” (26:2)

We may question this seemingly repetitive statement and its juxtaposition to the pasuk dealing with idol worship.  Rashi explains that the Torah is adjuring the Jewish slave who is sold to a gentile not to assume that since he is subservient to a gentile, he may engage in whatever heathen practices his master advocates. If this is the case, why does the Torah specifically emphasize Shabbos observance and reverence for the Sanctuary ? In response to these questions, Horav Moshe Feinstein, z.l., offers a novel lesson to be derived from this pasuk.  As a result of his servitude to a…

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Sruly Schnair
In 5754, Behar

“If your brother becomes impoverished… you shall strengthen him. Do not take from him interest and increase.” (25:35,36)

The prohibition against paying interest to a Jew presents a number of difficulties. First, why should interest be forbidden altogether? Second, if taking interest is so bad, why are we permitted to exact interest from gentiles?  Isn’t this a form of “double standard”? In response to these questions, Horav S.R. Hirsch z.l. offers an explanation which focuses on the true meaning of this prohibition. It is an accepted norm for one to make use of his home, animals, and various other possessions. He can do this either by personally utilizing them or by renting them out, applying the rental money…

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Home -> Behar -> 5754

Sruly Schnair
In 5754, Behar

“You shall not subjugate him with rigor and you shall fear your G-d… but over your brethren, Bnei Yisrael, one over another, you shall not rule with rigor.” (25:45,46)

The second admonishment against treating slaves harshly seems redundant. Why was it necessary to repeat the same prohibition three pesukim later? The Chasid Yaavetz explains that since the Torah had previously stated that we may enslave the Canaanites, a distinct possibility exists that we may inadvertently begin to treat the Jewish slave like his Canaanite counterpart. The Torah, therefore, repeats its warning against mistreatment of the Jewish slave. This statement is vexing. Are we to believe that one would unjustly mistreat a Jewish servant, because he is permitted to treat a Canaanite slave as he wishes? How does the treatment…

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Rabbi L. Scheinbaum
In 5753, Behar

“Six years you shall sow your fields and prune your vineyards… but on the seventh year there shall be a solemn Shabbos for the earth.” (25:3)

We may note the Torah’s sudden change in focus. It begins by addressing its words towards the individual farmer, but closes with an admonition directed generally towards the entire Jewish people. We, as a nation, must see to it that the Shmittah mandate is observed. Indeed, we can derive multi-faceted lessons from Shmittah. Horav Shimon Schwab, z.l., observes that Shmittah symbolizes mesiras nefesh, self-sacrifice. It personifies the apex of a Jew’s courageous dedication to Hashem’s command. A man who owns a parcel of land becomes intimately attached to it. He toils in back-breaking work in order to eke out his…

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Home -> Behar -> 5753

Rabbi L. Scheinbaum
In 5753, Behar

“Six years you shall sow your fields and prune your vineyards… but on the seventh year there shall be a solemn Shabbos for the earth.” (25:3)

This pasuk refers to the mitzvah of freeing Jewish slaves at the beginning of Yovel. The Torah, however, does not seem to address only the slaves. The enjoinment quite clearly speaks about all inhabitants. The vast majority of Jews were not slaves! The Pnei Yehoshua suggests the following idea. One who enslaves others is himself a slave. He is subservient to his own egotistical desire to dominate others. This is alluded to by the statement in the Talmud Kiddushin 20a, “One who purchases a Jewish slave in reality acquires a master for himself.” He who enslaves others, becomes enslaved himself….

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Rabbi L. Scheinbaum
In 5752, Behar

“And Hashem spoke to Moshe in Mount Sinai.” (25:1)

Rashi questions why the Torah distinguishes the mitzvah of shmittah by assigning it the same level of importance accorded to our receiving the Torah at Mount Sinai. We suggest that the mitzvah of shmittah is a uniquely viable proof that the Torah was revealed by Hashem. When a human being in an agrarian society develops an agricultural law, the law endures only as long as it is beneficial for agriculture. Subsequently, it becomes void.   Let us turn to explore the shmittah laws in contrast to a system of rotation of crops which cultivates the soil. In contradistinction to crop…

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Home -> Behar -> 5752

Rabbi L. Scheinbaum
In 5752, Behar

“When you will come into the land… and the land shall rest, a Shabbos to ‘в. Six years you shall sow your field… but in the seventh year a Shabbos of solemn rest shall be for the land.” – “And if you shall ask, what shall we eat in the seventh year? Behold we may not sow or gather our crops. And I will command My blessing upon you in the sixth year. And it shall bring forth produce for the three years.” (25:20-21)

Studying the above pesukim, one is confronted with two simple, but striking questions. First, why was it necessary to state that we must first sow the land for six years? Is it not obvious that one must first “work” the land, so that it may later “rest”? It would have been sufficient simply to state “At the end of the six years you shall make shmittah”? Second, these pesukim provide the rationale for the question, “What will we eat during the seventh year?” Is it not customary to eat during the seventh year that which grew during the previous year?…

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Rabbi L. Scheinbaum
In 5752, Behar

“But in the seventh year a Shabbos of solemn rest shall be for the land, a Shabbos unto Hashem.” (25:4)

The Midrash suggests that the pasuk in Tehilim (103:20) – “Bless Hashem, O’ His angels, the strong warriors, who do His bidding, to obey the voice of His word,” refers to those who observe the laws of Shmittah. Their strength of character is compared to that of the angels. What is the nature of this strength? What uniqueness is found in the obedience of angels which is similarly reflected in the farmers’ compliance to the laws of Shmittah?   Horav Chaim Shmuelevitz Z”l cites the Talmud in Shabbos 85a which reveals the source of the character strength of the angels…

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Rabbi L. Scheinbaum
In 5752, Behar

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

The primary focus of this mitzvah is supporting those who have been poverty stricken. The Torah states “you shall uphold and support him; giving charity is a fine art, which involves more than the act of writing a check and dispensing it. The Torah demands a unique sensitivity to the concerns of the impoverished. No one is as vulnerable to humiliation as the needy. The Torah voices its concern for the protection of the poor man’s esteem. Don’t let him falter into depression! Hold him up and strengthen him!               Horav Moshe Shternbuch Shlita extends this mitzvah yet further….

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Home -> Behar -> 5751

Rabbi L. Scheinbaum
In 5751, Behar

“And Hashem spoke to Moshe on Mount Sinai saying.” (25:1)

Rashi asks: Why does the Torah emphasize that Shmittah and its laws were given at Sinai, were not all the laws given at  Mount Sinai?  He answers: It comes to teach us that just as the Shmittah laws with all their rules and details were given at Sinai, so too were all the laws of  the  Torah with all their rules and details, revealed at Sinai.  Rabbi Moshe Feinstein Zt”l explains that before the Torah was given on Har Sinai, people were taught to observe mitzvos because of social, moral or psychological reasons. Such a method, while it relates to…

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