Class 009 – The Order of Shemitah and Its Lessons
1. Double Parsha and the Order of Readings
This week we read a double portion: Behar and Bechukosai, the final two parshiyos of Vayikra. Next week, we begin Bamidbar. There’s also a difference between Israel and the diaspora in the Torah reading schedule—in Israel, only Bechukosai is read this week, while outside of Israel, we read both Behar and Bechukosai. This will align again with Parshas Bamidbar before Shavuos in both places.
Recently, we’ve had several double parshiyos: Tazria-Metzora, Acharei Mos-Kedoshim, and now Behar-Bechukosai, with Emor standing alone in the middle. With two parshiyos, there’s double the material to discuss, and it can be difficult to choose what to focus on. There’s a saying that even a Sefer Torah needs mazal—good fortune—to be chosen and read from, since sometimes one Torah scroll is used more than others, leaving some neglected. This is a reminder that even in Torah, there’s an element of ‘chance’ in what gets attention.
To avoid the challenge of choosing, it’s often easiest to start at the beginning of the parsha. That’s where we’ll focus today, on the opening of Parshas Behar.
2. The Laws of Shemitah and Their Practicalities
Parshas Behar opens with the laws of Shemitah—the sabbatical year. For six years, you work the land, and on the seventh year, the land rests. This is similar to the weekly cycle: six days of work, followed by Shabbos. In Israel, Shemitah is observed with various practical arrangements, such as selling land to non-Jews (heter mechirah) so that produce can be grown and sold during the Shemitah year. Some question this practice, but it is widely used.
The Torah’s description is striking. The very first verse says, “V’shavta ha’aretz Shabbos la’Hashem”—“the land shall rest, a Shabbos for Hashem.” It doesn’t mention the six years of work until the next verse. This order seems reversed: shouldn’t the six years of work come first, followed by the seventh year of rest?
This mirrors the dual nature of Shabbos. On one hand, Shabbos is the culmination of the six days of work—mi shetarach b’erev Shabbos yochal b’Shabbos—whoever prepares before Shabbos will eat on Shabbos. But Shabbos also provides the blessing and energy for the coming week. So too, Shemitah is both the result of six years of work and the source of blessing for the years that follow.
3. Shabbos La’Hashem: The Deeper Meaning
What does it mean that Shemitah is a “Shabbos la’Hashem”? Rashi explains that it must be for the sake of Hashem, not for practical agricultural reasons. Some might argue that letting the land rest every seven years is simply good farming practice, but the Torah insists that the motivation must be lishmah—for Hashem’s sake.
This parallels Shabbos: we rest not because we need a break, but because Hashem rested on the seventh day of creation. Our observance is a testimony to Hashem’s creation of the world. Likewise, Shemitah is observed because Hashem commanded it, not for any material benefit.
The Torah’s opening with “Shabbos la’Hashem” teaches us to begin our work with the awareness that everything is for Hashem. If we approach our six years of labor with this mindset, our work is transformed.
4. Recognizing Hashem’s Blessing in Our Efforts
It’s natural to think that success comes from our own effort—that if we sow, we reap. But the Torah teaches that even when things happen in a natural way, it is Hashem’s blessing that brings results. This is a crucial perspective: if we believe our own intelligence or effort is the source of our success, we may become less careful with mitzvos or honesty, thinking it’s all up to us.
But if we recognize that Hashem is the true source of all blessing, we will make time for tefillah—prayer, Torah study, and mitzvos, knowing that these are the channels for Hashem’s blessing. The Torah begins with “Shabbos la’Hashem” to remind us that all our work is ultimately dependent on Hashem.
5. The Miracle of the Sixth Year’s Blessing
Later in the parsha, the Torah anticipates a question: “What will we eat in the seventh year, if we neither sow nor gather our produce?” Hashem promises, “I will command My blessing in the sixth year, and it will yield enough for three years.” Rashi explains that this is necessary because of the agricultural cycle in Eretz Yisrael: crops are sown after Sukkos, harvested by Pesach, and stored until Sukkos. The sixth year’s crop must last through the seventh and into the eighth year, until new crops are ready.
This is an open miracle—the sixth year’s yield is supernaturally abundant. The Torah is not afraid to promise this, and it challenges us to have faith that following Hashem’s laws will not leave us lacking. The Rebbe often emphasized this unwavering emunah—faith—that all sustenance comes from Hashem, whether directly or through others.
Hashem’s system also fosters kindness and community. Not everyone receives directly; some receive through others, creating opportunities for chesed—kindness and unity. In the old shtetl, everyone helped each other with simchos and needs, building a sense of togetherness that is sometimes lost in more affluent times.
6. The Nature of Questions: Complaint or Inquiry?
Is it legitimate to ask, “What will we eat?” when Hashem commands Shemitah? The Rebbe explains that there are two types of questions: one that challenges or complains, and one that sincerely seeks understanding. The Torah places this question after the laws of Shemitah and Yovel (Jubilee), not immediately after the Shemitah laws, to show that it was an informational question, not a complaint.
Some commentaries, like the Abarbanel, suggest the question arises specifically when there are two consecutive years of rest (the 49th and 50th, Shemitah and Yovel). However, the verse itself refers to the seventh year, not the eighth or ninth. The Rebbe points out that a complainer interrupts immediately, while a sincere questioner listens to all the information before asking. The placement of the verse shows the Jews were asking to understand, not to challenge.
This is similar to the difference between the wise and wicked sons in the Haggadah. Both ask similar questions, but the tone and intent make all the difference. In Judaism, questions are welcomed—they lead to deeper understanding and more meaningful observance. The Rambam and Hasidic teachings both emphasize that we must strive to know Hashem as much as possible, using our intellect, and believe where understanding ends.
7. The Timeless Relevance of Shemitah and Torah Study
Why did Hashem give the mitzvah of Shemitah, with all its details, to the Jews in the desert, even though it would only apply much later in Eretz Yisrael? The answer is that Torah study itself is valuable, even for laws not immediately applicable. We learn and internalize lessons from every part of Torah, applying them to our own lives.
The lesson of Shemitah is that even when we are deeply involved in material pursuits for six years, we must set aside time for spiritual pursuits. Just as the land needs rest, so do we. We must not be entirely consumed by material concerns; we need time for Shabbos, for holiness, for our own spiritual and emotional health. If we never take a break, we miss out on the blessings that come from stepping back and dedicating time to Hashem.
Hashem could have sent a special blessing every year, but He wants us to break the routine, to stop and sanctify time. By doing so, we receive Hashem’s blessing and find true success.