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Why does the Torah (תורה) specifically connect Shemitah to Har Sinai, and why were we exiled for Shemitah violations rather than lack of Torah study? Shemitah and Torah study both create dveikus with Hashem (ה׳) through avodah - working Eretz Yisrael connects us to the land which connects us to God, while intensive Torah study represents the culmination of divine service. Those truly ameil b'Torah maintain their connection even without perfect Shemitah observance, but the exiled generation lacked proper birkas haTorah to transform learning into protective avodah.
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.
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Parshas Behar 25:1
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Up Next in this Series
Why did Jews consistently fail to observe shemitah despite receiving three years of produce in advance? The issue isn't financial but psychological - humans define themselves through their work and choices. Even selling naturally growing fruits during shemitah maintains one's identity as a landowner, contradicting the year's purpose of recognizing God's ownership.
Why does 'Im bechukosai telechu' refer to Torah toiling rather than simply observing statutes? The shiur develops a yesod distinguishing two aspects of Torah SheBaal Peh: amelut baTorah (self-nullifying toil) connected to Rachamim, and creative Torah insights connected to Din. This explains why Bechukosai's tochacha differs from Ki Savo's and why each is read before different yamim tovim.
How does failure to toil in Torah study ultimately lead to denying God's existence? The tochacha's seven-stage progression reveals that only genuine Torah effort provides authentic connection to eternal reality, while material accomplishment offers mere illusion. When people lose this spiritual grounding, they become repelled even by Shemitah's promise of blessing, preferring physical struggle to confronting their inner emptiness.
How long must Hashem tolerate the Jewish people's rebellious behavior? A Midrash compares this to the halachic question of carrying a child holding muktze on Shabbos. The analysis reveals that rejecting Eretz Yisrael represents a deeper spiritual corruption than individual acts of avoda zara.
What did Dovid mean when he reduced the 613 mitzvos to twelve principles? The Gemara reveals that mitzvos have two dimensions: fulfilling the obligation and achieving personal completion (hashlomah). Dovid identified twelve core principles that encapsulate the essential character development aspect of all mitzvos.
Why does the Torah write 'Bereishis bara Elokim' in a way that could grammatically suggest someone created God? The ambiguity is intentional, revealing that Israel (called 'reishis') participates in making God King through accepting His sovereignty. This partnership explains why we become God's 'mother' in the Gemara's reading of Shir HaShirim - we crown Him through 'na'aseh v'nishma.'
What does the Midrash mean by calling the Jewish people 'daughters of waves' - daughters of the outstanding patriarchs? The shiur develops a yesod distinguishing 'ben' (independent choice) from 'bas' (inherited patterns), revealing two types of teshuvah. Jews should return to Hashem instinctively through inherited spiritual patterns, not just through conscious deliberation.
