The Key to Bitachon

The first half of the Parsha deals with the Mitzvos of Shemita and Yovel: Mitzvos that are Teluyos B’Aretz, and seemingly in the category of Bein Adam Lamakom as a person’s Zehirus in the Mitzvos of Shemita and Yovel has no direct effect on others.

The second half of the Parsha includes many Mitzvos that are in the Bein Adam L’chaveiro category. Among others we learn about Ribbis, Ona’as Mamon and Ona’as Devarim, as well as the Mitzvah of Tzedaka itself.

We cannot learn this Parsha without asking ourselves how the first half, the Mitzvos that are Bein Adam Lamakom and the interpersonal Mitzvos of the second half of the Parsha are related.

Perhaps if we examine the very nature of the Mitzvos that are included we can come to a deeper understanding.

The Rishonim list a variety of reasons for the Mitzvah of Shemita. The Rambam, in Moreh Nevuchim, writes that the purpose of Shemita is to allow the land to rest, in order for it to regain some of its strength so that it can continue to produce in the other six years.

Others argue, pointing out that the Passuk calls Shemita “Shabbos L’Hashem.” In addition, Chazal tell us that one of the reasons for the Galus was that the Jews did not observe Shemita properly. If that’s the case, certainly there must be a deeper meaning behind Shemita, one that is less agriculturally based.

The Kli Yakar therefore concludes that the purpose of Shemita is to instill within us stronger Emunah and Bitachon. He explains that when the Bnai Yisroel got to Eretz Yisroel and planted crops, they would unquestionably reap the bounty of the land, and this could lead to a sense of “Kochi V’otzem Yadi.” Therefore the Torah tells us to take one year off, and let the land lie fallow, so that we will be reminded that we have produce through no accomplishment of our own, but through the Yad Hashem.

In fact, the Kli Yakar points out, the standard practice among farmers in those times, and until very recently, was a three year rotation—with each field laying fallow one out of three years—in order for it to rest and regain its nutrients. So the six-year cycle itself is “Lamalah Min Hateva” and also a lesson in Bitachon: Hakadosh Baruch Hu provides regardless of the natural course of events.

The Kli Yakar continues to explain that there are many aspects of Shemita that point to this overall lesson in Bitachon and are enumerated in this Parsha.

Yovel too is a lesson in Bitachon. Come the fiftieth year, all fields go back to their original owners: no sale is actually final. This reinforces to a person that his is not the ultimate owner of his property and serves to remind him that Hashem is in fact in control of all that is on this earth. He adds that it also reminds us that our time on this earth is itself limited, and one day we will return our Neshama to its original owner. This too is an important lesson in Emunah and Bitachon that comes out of Yovel.

We see then that the Mitzvos in the first half of the Parsha, which are certainly Bein Adam Lamakom, were given to us with the purpose of instilling stronger feelings of Bitachon in Hashem, and to enhance our relationship with him based on those understandings.

I think there is a similar message in the Mitzvos Bein Adam L’chaveiro that are enumerated in the second half of the Parsha as well.

On one level, if we examine the Mitzvos from the latter half of the Parsha we see a common theme: many of those Mitzvos are related to Dinei Momonos. Ribbis, Ona’as Momon (overcharging for items), the Mitzvas Aseh of lending people money for free, certain Halachos pertaining to slaves, and others.

Any Mitzvah that affects Dinei Momonos has a certain element of Bitachon involved as well. If a person understands that his success or lack thereof in the business world is in no way tied to his savvy or strategy, but rather at the mercy of Hashem, it is much easier for him to conduct himself within the bounds of Halacha in those areas.

Any temptation there might be to further ones interests by means that are not Halachikly acceptable is mitigated if one realizes that his Parnasah for that year was already set on Rosh Hashana and nothing he does or doesn’t do will affect that.

So in that way we can say that there is a connection between the Mitzvos of Shemita and Yovel and the Mitzvos related to Dinei Momonos found in our Parsha.

But I think the connection is a little deeper.

There are some of Mitzvos found in this week’s Parsha that are in no way related to Dinei Momonos: for example the Mitzvah of “Lo Sonu Ish es Amiso,” which is the Issur of Ona’as Devarim.

The Issur of Ona’as Devarim is overarching in its effect on our interpersonal relationships. Once a person realizes that every word he says to a fellow Jew has to be measured and positive, his entire demeanor and the way he interacts with others is bound to change. This is a basic Mitzvah Bein Adam L’chaveiro, but not one that is connected to financial matters.

While this important Mitzvah has no overt connection to the others in our Parsha, I think there is a connection on a different level.

R’ Chatzkel Levenstein, in Ohr Yechezkel, explains that the point of Chesed is not just to be a “giver,” for if that was the case if would be a Mitzvah to give to a non-Jew as well. In order to explain the real purpose of Chesed, R’ Chatzkel brings a very enlightening Chazal.

We know that when a person reaches the Olam HaEmes he is asked a variety of questions about his life. One of them is: “Himlachticha es Konech, Did you treat your Creator as your King.” This refers to a person’s acceptance of Ol Malchus Shamayim. But a person is also asked: “Himlachticha es Chevercha, Did you treat your friend as your King?” This refers to a person’s interpersonal relationships.

R’ Chatzkel explains that we see from this Medrash that the purpose of Chesed and Mitzvos Bein Adam Lechaveiro is to train a person to put others before himself, to see the needs of his fellow Jew as more important than his own, for this will enable him to place his Creator’s wishes before his own.

If a person is a true Ba’al Chesed, he will have no difficulty being Mekabel the Ol Malchus Shamayim, as he is well versed in the Middos of Hachnaah and Vatranus, which are essential to Emunah and Bitachon.

R’ Chatzkel uses this concept to explain the Gemarah that tells of a non-Jew who said that he wished to convert on the condition that he be taught the Torah “Al Regel Achas.” Hillel HaZaken was Migayer him and taught him the Mitzvah of V’Ahavta L’Reacha Kamocha, and said: “The rest is just Pirushim.” With R’ Chatzkel’s explanation of the purpose of Chesed, we can better understand Hillel’s words: the Mitzvah of V’ahavta L’Reacha Kamocha is the first step on the road to real Kabalas Ol Malchus Shamayim. If we can really perfect our performance of that Mitzvah we have the hope of becoming true Avdei Hashem. In this way it is not just a nice way of acting, but the key to being a Torah Jew.

I think this is a way to understand the connection between the two halves of our Parsha. In reality, there is one underlying theme throughout all the Mitzvos contained in the Parsha: Bitachon.

Just as the Mitzvah of Shemita is used to instill in us a sense of Hachnaah to Hashem in matters of finances, the Mitzvos at the end of the Parsha serve to further train us in this Middah via our interpersonal relationships.

In this time of Sefira we observe Hilchos Aveilus because of the tragedy that befell R’ Akiva’s students because on some level they did not treat each other properly. If we take the lessons of Parshas Behar to heart, we can work on our own Bein Adam L’chaveiro as a preparation for Kabalas HaTorah that brings with it the renewed Kabalas Ol Malchus Shamayim of V’Atem Tihiyu Li Mamleches Kohanim.