Shmita and Yovel: Two Dimensions of Divine Ownership

Full Summary

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. Before the establishment of Yovel, Shmita operates purely as an agricultural law - what's good for the land. However, once Yovel is introduced as a year of kedusha (holiness) to remind us of divine ownership, Shmita takes on an additional dimension. It becomes not just about land management, but also about recognizing Hashem's sovereignty, creating a progression toward the ultimate declaration of Yovel. This dual nature explains why the Torah guarantees blessing only for the Shmita aspect that involves spiritual recognition, not for the purely agricultural dimension. The guarantee of sustenance comes specifically in response to the declaration that the world belongs to Hashem. Similarly, exile comes for violating the spiritual dimension of Shmita - the failure to recognize divine ownership - which is intrinsically connected to Yovel. The Rav addresses a crucial psychological challenge: the Gemara states that 'Adam l'amal yulad' - man was created for work. A person's sense of existence and accomplishment comes through labor and production. Without work, one feels a profound emptiness. This creates an existential crisis during Shmita: even with guaranteed sustenance, the lack of productive work leads to a feeling of non-existence. The solution lies in Torah study. The teretz (answer) to this existential void is 'amal Torah' - the toil of Torah study. Learning provides the same sense of accomplishment and existence that physical labor ordinarily gives. This is why Rashi (רש"י) explains that the tochacha (rebuke) in next week's parsha comes for not being involved in Torah study - because only those engaged in serious Torah learning can successfully observe Shmita without feeling compelled to work. The shiur concludes that Shmita serves as both a practical agricultural law and a spiritual preparation for the ultimate recognition of divine ownership expressed in Yovel. Success in observing these laws depends not merely on faith in divine providence, but on filling the spiritual void left by cessation of work through intensive Torah study.