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Why did Jews consistently fail to observe Shmitah despite God's promise of abundant crops? The shiur argues that people psychologically need to feel they earn their sustenance to maintain identity and self-worth. Shmitah observance requires deriving one's sense of accomplishment from being an ameil b'Torah (תורה) rather than from productive work.
This shiur examines fundamental questions about the mitzvah (מצוה) of Shmitah (leaving the land fallow during the sabbatical year). The primary puzzle is understanding why the Jewish people consistently failed to observe Shmitah despite God's explicit promise that the land would produce abundantly for three years without work. The Rambam (רמב"ם) explains that Shmitah improves the land's productivity, yet historically Jews were exiled for seventy years corresponding to seventy unobserved Shmitah cycles. The Klei Yakar raises several difficulties with the Rambam's agricultural explanation: if Shmitah is merely for land improvement, why is the punishment exile rather than reduced crops? Why does the Torah (תורה) call it "a Sabbath for Hashem (ה׳)" if it's only agricultural? How can the land "rest" during exile when non-Jews will work it?
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Parshas Behar 25:1-7, Parshas Bechukosai
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Why does the Gemara single out Shemitah as the paradigm for Torah given with complete detail at Sinai? Shemitah tests the deepest level of chesed - ayin tov - allowing others to benefit from one's field when Hashem has already provided compensation, without any sense of being a benefactor. This represents the ultimate emulation of Hashem's joy in our existence despite it 'limiting' His absolute dominion.
Why does Parshas Bechukosai promise that total Torah dedication will transform agriculture and eliminate death? The shiur argues that 'amelus b'Torah' supported by an entire society can actually reverse Adam's sin and restore creation to its original perfect state. This explains the timing before Shavuos, which is Rosh Hashanah for fruits—the very area where cosmic imperfection began.
Why did Jews neglect shemitah (costing 1/7 of income) while observing terumah and ma'aser (costing 20%)? The issue isn't financial but philosophical: shemitah forces recognition that we don't truly own our possessions. The Torah's approach of "I do therefore I am" through ameil b'Torah allows us to "earn" even God's gifts, while chukim serve as payment for our natural talents.
Why did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
Why did the materials for the Mishkan equal exactly what was needed with no waste, despite the principle that blessing doesn't rest on counted items? The shiur explains that Moshe's complete faithfulness—working solely for Hashem's agenda—transformed counting from an act of personal ownership into one that strengthened divine connection, thereby increasing blessings. Korach's self-interest inverted this principle, costing him everything.
Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
