Parashat B'har

THOUGHTS FOR PARASHAS B'HAR 5755
(by Rav Moshe Friedman, Executive Vice-President of Ner Yisroel Yeshiva of Toronto)

And the land will give forth its fruit and you will eat to satisfaction and you will dwell on the land in security. And if you will say, "What will we eat in the seventh year, behold we have not planted and did not gather our produce." And I will command My blessing for you in the sixth year and the land will yield produce for three years. (25:19)

That you will not worry concerning years of hunger. (Rashi)

There is no superfluity in Torah. Every word and letter and even style serves a specific purpose. When the Torah predicts that you will have doubts there must be a profound message in this, especially since it has been stated previously that "the land will give forth its fruit and you will eat to satisfaction". Furthermore, if in the sixth year the land will produce for three year's worth, why should anyone be concerned? We may ask further that since it is written in clear and concise language that "you will dwell on the land in security", what then is Rashi adding with his commentary "that you will not worry concerning years of hunger"?

The Noam Elimelech zt"l brings the following thought from his famous brother, the tzaddik Reb Zushe zt"l. When Hashem created the world He established in His goodness conduits to channel continuous sustenance for the benefit of mankind. This creative force is not meant to be interrupted. However, when one does not have bitachon in Hashem that it is He who with divine supervision sustains His creatures, then the person through his impure thoughts causes a blemish in the higher spheres and weakens the heavenly power above, and thus the flow from on high ceases. It is then that Hashem has to once again give His blessing to begin anew as at the time of creation.

The Torah teaches man this concept - to put his complete trust in Hashem and never to ponder the thought of what will I eat in order to maintain the original blessing. The Chovos HaL'vavos in his introduction on the topic of bitachon writes in a similar vein that if a person places his confidence in another besides Hashem, G-d removes His supervision and leaves him in the hands of the one in whom he trusts.

Emunah and bitachon are one, says the Chazon Ish zt"l. Emunah encompasses a total outlook of the universe and its inhabitants while bitachon is an individual believer's view of himself. It is easy for one to talk of his bitachon when he is prospering. The real test comes when he is confronted with a predicament and still depends on Hashem to do what He thinks is best for him.

The Klai Yakar zt"l explains that the mitzvo of sh'mito was given to inculcate complete belief and trust in Hashem. Quite often people farming their soil forget Hashem and assume that it is they with their might and power of their own hands that have made them successful. They think that the land is theirs and that they are the sole owners. The mitzvo of working the fields for six years and resting on the seventh is contrary to the laws of farming. It is customary to work the soil for two years and not the third so as not to weaken the earth. The Ribbono Shel Olam commanded to the contrary, to work the land for six consecutive years and the miracle will be that not only will the land not be weakened in the sixth year but it will produce more than during the first five years

The Malbim zt"l points out the difference between the words "Im" and "V'chi" both meaning "if". "Im" is used when there is a question such as if something will take place, "V'chi" implies a definitive occurrence. Therefore, in our verse the term "V'chi" is used to indicate that there will be people who will ponder and be concerned during the sh'mito year. When this happens the sustenance flowing to that individual ceases. Rashi is alluding to this fact and therefore interprets the verse in this manner. In order for the b'rocho to constantly flow, one must have bitachon and not worry that there may be years of hunger. If one does so, then "he will dwell on the land in security".

With this interpretation we can understand the repetitive words in the verse (1) "Blessed is the person who trusts in Hashem. Then Hashem will fulfill that confidence." This thought is also implied in the verse (2) "Hashem is my shepherd, therefore I will not lack." We find this concept in yet another verse (3) "Cast upon Hashem your burden, then He will support you".

In the first b'rocho of Birkas Hamazon there seems to be an extra word. It is written "He gives food to all flesh, forever is His kindness. And as a result of His great goodness we continuously never lacked, and we shall never lack food forever and ever." The word forever always denotes without interruption. Why then is it necessary to include the word "Tomid" meaning continuous? Perhaps, Moshe Rabbeinu, the author of this b'rocho, had this thought in mind; that the heavenly goodness was meant to flow permanently and that it is "He who is giving food for all creatures", He and not another. This continuous sustenance began at the time of creation and will remain forever providing we are cognizant of the fact that it is Hashem that is the provider.

Footnotes

(1) Yirmiyo 17:7.
(2) T'hilim 23:1.
(3) T'hilim 55:23.