Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat beHar-beChukotai Volume VII/Number 29 (316) 24 Iyar 5753/May 15, 1993 In this week's Parasha we read of the Mitzvah of Yovel, i.e. that every fiftieth year Jewish slaves go free and much of the real estate which has been sold reverts to its hereditary owner. A reason for this Mitzvah, the Torah says, is that "strangers and [temporary] residents you are with Me" (25:23). R' Moshe Eisemann, shlita (Mashgiach at Yeshiva Ner Israel) notes some irony in this verse. The Mitzvah of Yovel applies, after all, only when the majority of the Jewish people live in Eretz Yisrael. How, then, can the Torah refer to the Jews as strangers and temporary residents when speaking to the Yovel? R' Eisemann explains that being a stranger or a temporary resident is in fact the true human condition. This began on the first day of man's existence, when Adam was expelled from Gan Eden and sent out to seek his fortune. The Avot, too, were strangers and exiles, as they lived in, and wandered about, a land that was ruled by others. Wherever he is -- even in Eretz Yisrael under ideal circumstances -- man should feel that he is a stranger or a visitor. It is this natural state of longing which leads a person to accomplish. Without it, life would be meaningless. (heard from R' Eisemann) ************************************ "I have long wondered," writes R' Mordechai Eliyahu, shlita (immediate past Sephardic Chief Rabbi of Israel), "why the commentators devoted more effort to discovering the reasons for the Mitzvah of Shemittah (the Sabbatical year) than those of other Mitzvot." He suggests the following explanation: The Gemara (Sanhedrin 39a) says: What is the reason for Shemittah? Hashem said to Israel, "Plant for six years and rest for one so that you will know that the land is Mine." Rashi explains that because a person will find his sustenance even while he observes the Shemittah, he will be forced to acknowledge that the land is Hashem's and that a person's "strength" does not add to, or detract from, the outcome of man's work. It thus appears that the very purpose of Shemittah is that we derive certain lessons from its observance. It certainly makes sense, then, that commentators devote themselves to expanding upon those lessons. (approbation to Ta'ama d'Shviata) ************************************ R' Aharon Lichtenstein, shlita writes (in an article in the compendium Ta'ama d'Shviata) that there are several different purposes -- indeed, different types of ends -- served by the Mitzvah of Shemittah. On the one hand, the Shemittah reminds us of Creation, not so much the events of the original Creation, but that Creation is a recurring event. This is because it teaches man to trust that Hashem provides for the idle farmer, something a Creator can certainly do. Also, "resting" in the Seventh year reminds us of the coming seventh millennium of history, when the world will experience the ultimate state of peace and respite. More "practically," the Shemittah serves a social purpose: enhancing the unity of the masses of Jews. Indeed, when the Mitzvah of Shemittah is first mentioned (in Parashat Mishpatim), it is listed among commandments that apply to the interaction between men. During Shemittah, all fields are "Hefker" - open to all; the rich feed the poor, not as an act of kindness, but because for one year, they are actually equals. [Ed. note: The next Shemittah year begins on this coming Rosh Hashanah.] ************************************ P I R K E I A V O T "Any dispute which is engaged in for the sake of Heaven will endure. Any dispute which is engaged in, but not for the sake of Heaven, will not endure." (ch. 5) What kind of blessing is this? asks R' Yoel Teitlebaum, zatzal (the "Satmar Rav"). Do we want disputes to endure? Rather, this Mishnah tells us how to recognize when a dispute is for the sake of Heaven and when it is not. Many times, a participant in a dispute will appear very righteous; he may even assure you that he is concernced solely with the honor of Hashem and the Torah. What happens, however, when his own self-interest becomes involved -- involvement in the dispute was not for the sake of Heaven, for the dispute has not endured. If, on the other hand, one never compromises and the dispute endures forever, then we can be sure that his participation in the dispute was for the sake of Heaven. (vaYoel Moshe p.145) ************************************ "And I will make your holy place desolate." (26:31) Chazal comment: "Although the place of the Temple is desolate, it remains holy." How did they know that this is the correct interpretation? asks R 'Joseph B. Soloveitchik, zatzal. The verse could just as well mean that the place will be desolate of holiness! The answer, says R' Soloveitchik, is in the Haftara. There we read (Yirmiyahu 17:12; as interpreted by the Midrash, "[Hashem's] Throne of Honor, exalted from the first [day of Creation], the place of our Temple." There is a "Yerushalayim Shel Ma'alah" - Jerusalem above - paralleling the "Yerushalayim shel Matah" - Jerusalem below. The former is the place of Hashem's Throne, which was created at the beginning of Creation. The latter is the place of the Temple. Obviously, the Babylonians and the Romans could not destroy Yerushalayim Shel Ma'alah, no matter what they did to the Temple below. Because Chazal knew that the two "cities" are connected -- this is the symbolism of the ladder in Yaakov's dream -- they knew that as long as the Throne above retains its holiness, the Temple site below will as well. (Divrei Hashkafah p.98) ************************************ R' Zvi Yehuda haKohen Kook, (1891-1982) related the following about the events of this week in 1967: "A friend phoned me and related in the name of haRav Shlomo Goren, the Israeli Defense Force's Chief Rabbi, that Tzahal units were advancing and getting closer to the Old City of Yerushalayim. On the fourth day of the week (the 28th of Iyar), an officer knocked on the door of my house. He had come with a message from haRav Goren. 'The honored Rav is invited by the Chief Rabbi of the army to come to the Western Wall,' he announced. 'An armored car is waiting downstairs.' "R' David Cohen, zatzal (known as the "Nazir") joined us on the way. He too had been invited by his son-in-law, haRav Goren. On the way, the officer told me that the moment the paratroopers reached the perimeter of the Kotel, an officer who was a student of our Yeshiva (i.e. Merkaz haRav) climbed to the top row of stones and unfurled the Israeli flag over the heights of the Western Wall. His commander promised him a reward for his deed, and asked him what he wanted. 'The greatest honor for me,' he answered, 'is that you send an army rabbi to bring our teacher (i.e. R' Kook) here.' "Before we left the liberated city, [R' Kook related,] I was interviewed by radio and television reporters. They wanted to know my opinion on what had transpired. 'Behold,' I said, 'we announce to all of Israel and to all of the world that by a Divine command we have returned to our home, to our holy city. From this day forth, we shall never budge from here! We have come home'." (from a pamphlet published by Yeshvat Ateret Kohanim) ************************************ The learning schedule for this Shabbat is: Pe'ah 1:2-3 O.C. 608:103 Nedarim 89 Begin Nazir on Tuesday Yerushalmi - Kilaim 25 ************************************ The hard copy distribution of this weeks Hamaayan is sponsored by: Rachel, Adina, and Elisheva Katz in honor of Menashe's and Leora's birthdays The Vogel family in memory of mother and grandmother Bluma bat Shabtai haKohen (Blanche Vogel) ************************************ Donations to Hamaayan are tax deductible