Joining the Ranks of the Mighty ones
Behar
Parshas Behar begins with a detailed enumeration of the laws of Shemittah. The Posuk introducing this Mitzvah begins וידבר ה' אל משה בהר סיני לאמר, “and Hashem spoke to Moshe at Har Sinai saying…”
This is a change from the standard formula used to interduce the Mitzvos; “and Hashem spoke to Moshe saying”. Mentioning Har Sinai in the verse, suggests that there is a unique connection of the Mitzvah of Shemittah to Har Sinai.
Rashi quotes the Midrash that questions why this is; מה ענין שמיטה אצל הר סיני. Why does the Torah single out the Mitzvah of Shemittah, relating it to Har Sinai, when all of the Mitzvos were given were Har Sinai?
The Midrash answers, that from the Mitvzah of Shemittah we learn that just as Shemittah was given at Har Sinai with its general principles and its specific details, so too all of the Mitzvos were given at Har Sinai with all of their general principles and their specific details.
However, the question still remains, why did Hashem choose the Mitzvah of Shemittah to teach this idea? The Torah could have conveyed the same idea through associating any of the other Mitzvos to Har Sinai. What is unique about Shemittah?
The Gemara teaches that when the Jewish people pledged their acceptance of the Torah with the words Naaseh Venishma, a Divine voice emanated and declared; Who revealed the secret of the ministering angels to my children?
“Doing” before “hearing” is the way that the angels serve Hashem. The Gemara evidences this from the verseברכו ה' מלאכיו גברי כח עשי דברו לשמע בקול דברו , “Bless Hashem, His angels, the mighty ones who do His word, to listen to the voice of His word”.
The identity of the Giborei Koach, “the mighty ones” identified in the Posuk is discussed in the Midrash.
Rabbi Huna teaches that the Giborei Koach refers to the Jewish people, who accepted the Torah at Har Sinai with the words of Naaseh Venishma.
Even though the Gemara identifies the object of the verse as being the angels, the intent is the same. The Giborei Koach is connected to serving Hashem in a manner of Naaseh Venishma.
However, the Midrash presents a different opinion. Rabbi Yitzchok teaches that the Giborei Koach, the mighty ones, refers to those who observe the laws of Shemittah;
It is customary in the world that a person will fulfil a Mitzvah for a day, for a week, for a month. But for the rest of the days of the year? And this one (those who observe Shemittah) watches his field sit empty, watches his vineyard sit empty and he still pays taxes and is silent – is there one more powerful than this?
What is the great strength and power of Naaseh Venishma and why was this declaration the necessary prerequisite for Matan Torah to take place?
Logically, a person should first seek to understand something before committing to do it. This way they can appreciate what is being asked and can determine whether they are able to fulfil it.
With Naaseh Venishma, Bnei Yisroel devoted themselves to observe the Torah with an illogical pledge of acceptance - an expression of absolute Kabbolas Ol. Their observance of the Torah would not be based on their capacity to understand and whether logically it makes sense. They would observe the Mitzvos even if when they seem illogical or appear to cause a loss.
Perhaps, of all of the Mitzvos, Shemittah is the one that takes the greatest sacrifice and dedication and an absolute trust in Hashem.
Closing one’s business for Shabbos is a once a week expectation. The farmers observing Shemittah closed shop for an entire year! They do not work on their fields and must make all of their produce Hefker for anyone to be able to take. To do this takes incredible strength and faith.
The Torah connects the Mitzvah of Shemittah to Har Sinai to teach us that every Mitzvah should be kept with the same illogical and suprarational dedication and faith that Shemittah requires.
To this day there are farmers who keep Shemittah without compromise. We are in awe of them and should support them in whichever way possible. They also teach us an incredible lesson. If those keeping Shemittah can sacrifice so much, certainly we can all make our own personal sacrifices for Mitzvos and in doing so, join the ranks of Hashem’s mighty ones.
This is a change from the standard formula used to interduce the Mitzvos; “and Hashem spoke to Moshe saying”. Mentioning Har Sinai in the verse, suggests that there is a unique connection of the Mitzvah of Shemittah to Har Sinai.
Rashi quotes the Midrash that questions why this is; מה ענין שמיטה אצל הר סיני. Why does the Torah single out the Mitzvah of Shemittah, relating it to Har Sinai, when all of the Mitzvos were given were Har Sinai?
The Midrash answers, that from the Mitvzah of Shemittah we learn that just as Shemittah was given at Har Sinai with its general principles and its specific details, so too all of the Mitzvos were given at Har Sinai with all of their general principles and their specific details.
However, the question still remains, why did Hashem choose the Mitzvah of Shemittah to teach this idea? The Torah could have conveyed the same idea through associating any of the other Mitzvos to Har Sinai. What is unique about Shemittah?
The Gemara teaches that when the Jewish people pledged their acceptance of the Torah with the words Naaseh Venishma, a Divine voice emanated and declared; Who revealed the secret of the ministering angels to my children?
“Doing” before “hearing” is the way that the angels serve Hashem. The Gemara evidences this from the verseברכו ה' מלאכיו גברי כח עשי דברו לשמע בקול דברו , “Bless Hashem, His angels, the mighty ones who do His word, to listen to the voice of His word”.
The identity of the Giborei Koach, “the mighty ones” identified in the Posuk is discussed in the Midrash.
Rabbi Huna teaches that the Giborei Koach refers to the Jewish people, who accepted the Torah at Har Sinai with the words of Naaseh Venishma.
Even though the Gemara identifies the object of the verse as being the angels, the intent is the same. The Giborei Koach is connected to serving Hashem in a manner of Naaseh Venishma.
However, the Midrash presents a different opinion. Rabbi Yitzchok teaches that the Giborei Koach, the mighty ones, refers to those who observe the laws of Shemittah;
It is customary in the world that a person will fulfil a Mitzvah for a day, for a week, for a month. But for the rest of the days of the year? And this one (those who observe Shemittah) watches his field sit empty, watches his vineyard sit empty and he still pays taxes and is silent – is there one more powerful than this?
What is the great strength and power of Naaseh Venishma and why was this declaration the necessary prerequisite for Matan Torah to take place?
Logically, a person should first seek to understand something before committing to do it. This way they can appreciate what is being asked and can determine whether they are able to fulfil it.
With Naaseh Venishma, Bnei Yisroel devoted themselves to observe the Torah with an illogical pledge of acceptance - an expression of absolute Kabbolas Ol. Their observance of the Torah would not be based on their capacity to understand and whether logically it makes sense. They would observe the Mitzvos even if when they seem illogical or appear to cause a loss.
Perhaps, of all of the Mitzvos, Shemittah is the one that takes the greatest sacrifice and dedication and an absolute trust in Hashem.
Closing one’s business for Shabbos is a once a week expectation. The farmers observing Shemittah closed shop for an entire year! They do not work on their fields and must make all of their produce Hefker for anyone to be able to take. To do this takes incredible strength and faith.
The Torah connects the Mitzvah of Shemittah to Har Sinai to teach us that every Mitzvah should be kept with the same illogical and suprarational dedication and faith that Shemittah requires.
To this day there are farmers who keep Shemittah without compromise. We are in awe of them and should support them in whichever way possible. They also teach us an incredible lesson. If those keeping Shemittah can sacrifice so much, certainly we can all make our own personal sacrifices for Mitzvos and in doing so, join the ranks of Hashem’s mighty ones.