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Why does the Torah (תורה) guarantee blessing for Shmita observance, yet people still violate it? Shmita has two dimensions: agricultural benefit for the land, and spiritual preparation for Yovel's declaration of divine ownership. The existential crisis from ceasing productive work can only be resolved through intensive Torah study, which provides the same sense of accomplishment that labor normally gives.
This shiur provides a comprehensive analysis of the laws of Shmita and Yovel as presented in Parshas Behar, addressing fundamental questions about their purpose and structure. The Rav begins by questioning why anyone would violate the laws of Shmita given Hashem (ה׳)'s explicit guarantee of three years' blessing for observance. He also examines the apparent contradiction between the Gemara (גמרא)'s statement that exile comes from violating both Shmita and Yovel, while the Torah (תורה) explicitly mentions only Shmita. The shiur presents a fundamental distinction between the Rambam (רמב"ם)'s understanding of Shmita as beneficial for the land (allowing it to rest and replenish) and the Chinuch's view that it serves to remind us that the world belongs to Hashem. The Rav argues that there are actually two different dimensions to Shmita: the first is indeed for the benefit of the land, while the second serves as preparation for Yovel.
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Parshas Behar, Vayikra 25
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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 rather than from productive work.
