Shemitah, Torah Study, and Connection to HaKadosh Baruch Hu

Full Summary

Rabbi Zweig begins by analyzing why the Torah (תורה) specifically mentions Har Sinai in connection with Shemitah, citing Rashi (רש"י)'s explanation that this teaches us all mitzvos with their details were given at Sinai. He questions why Shemitah was chosen as the paradigmatic example rather than other detailed mitzvos like sacrificial laws. The shiur addresses several fundamental questions: Why does the Torah state we were exiled for not observing Shemitah, while Rashi in Bechukosai attributes exile to not being ameil b'Torah? Why is being sold to gentiles the specific punishment for violating Shemitah? How could the prophets and sages not understand the reason for exile when the Torah explicitly states it was for Shemitah violations? Rabbi Zweig explains that the Gemara (גמרא) identifies three gifts given to the Jewish people - Torah, Olam Haba, and Eretz Yisrael - all acquired through suffering. These three share the common element of creating dveikus (connection) to HaKadosh Baruch Hu. Working the land of Israel for six years and resting on the seventh creates a connection to the Almighty, as does intensive Torah study (ameil b'Torah). Both represent forms of avodah (service) that bring one closer to God. Ma'amad Har Sinai established the Jewish people as avdei Hashem (ה׳) (servants of God), as indicated by the pasuk 'mohar ta'avdun es haElokim al hahar hazeh.' Shemitah represents the beginning of this process of avodah - working the land connects us to Eretz Yisrael, which itself connects us to the Divine. Torah study represents the culmination of this avodah, involving both physical and mental energies in service of God. The shiur resolves the apparent contradiction between exile for Shemitah violations versus lack of Torah study. Those who are truly ameil b'Torah maintain their connection to HaKadosh Baruch Hu even if they don't observe Shemitah perfectly, and therefore wouldn't be exiled. However, the generation that was exiled didn't make birkas haTorah properly, which transforms Torah from mere learning into avodah. Without proper birkas haTorah, Torah study doesn't create the protective connection that would prevent exile. Rabbi Zweig explains that living in Eretz Yisrael without observing Shemitah is like not truly living there - one becomes disconnected from the land and thus from the Divine hashgachah. Such a person is like an idolater (oveid avodah zarah) and therefore gets 'sold to the akum.' Conversely, one who is ameil b'Torah even outside Eretz Yisrael maintains a direct connection to God. The shiur concludes by explaining that Shemitah is fundamentally a communal mitzvah (מצוה) - the land must rest, not just individuals. Even if most people observe it, if some don't, the land hasn't truly rested. This communal aspect connects to Hakhel, which follows Shemitah and reenacts Ma'amad Har Sinai as a national experience. Proper observance of Shemitah creates national unity and prepares the people for the coming of Mashiach, as indicated by the Gemara that Mashiach comes 'motzaei shevi'is.'