The Torah prohibits us from making idols, statues, or monuments and immediately follows with a mandate to keep Shabbat and fear G-d’s Sanctuary (26:1-2). What is the connection between the two sets of directives, such that they are placed next to each other?

Rav S. R. Hirsch expounds that the Torah laws that govern our lives should not be limited to a particular space or act but function as a way of life, expressed through all our actions. Living a life guided by Torah laws enables G-d to dwell within us as we show homage to G-d through acts of personal sacrifice and commitment. Observance of Shabbat and Holidays symbolize our recognition, covenant, and remembrance of G-d’s guidance and influence upon our actions.

If a fellow Jew becomes desperate enough to become a slave, we are commanded not to work him with slave labor (25:39). If having a Jewish slave does not allow us to treat them as slaves, why does the option even exist? Also, as a nation that knows first hand the horrors of slavery, why does the concept of slavery even exist in Judaism?

The Rambam explains (Guide To The Perplexed) that all processes in nature are gradual and that it would be impossible to suddenly discontinue things that the world was accustomed to. Instead, G-d limited and humanized the practice until humankind would decide to abolish slavery of their own choice. Rabbi Jonathan Sacks submits that this was done by changing slavery from a condition to a circumstance, from what I am to a situation in which I find myself now, but not forever. If someone was reduced to slavery, it was a temporary situation, not an identity. We work to enjoy and appreciate our freedom, and the depth of our history gives us the perspective to acknowledge and value the freedoms we have today.

Parshat Behar begins by describing the unique laws of the shemita (Sabbatical 7th year for all fields) and yovel (Sabbatical 50th year for all fields, when all land reverts to original owners) laws (25:1-34). Nestled among the laws is the twice mentioned precept not to wrong one another in business dealings, mentioned twice (25:14, 17). Rashi explains that the first commandment is specific to appropriate business dealings, while the second restriction refers to verbally abusing or taking advantage of others. Why were these tenets placed in the middle of the Shemita/Yovel laws?

Rav S. R. Hirsch explains that the laws of shemita and yovel are centered around the concept that whatever happens in a given period always reverts to its origin, such that people revert to being equals. In contrast, taking advantage of someone monetarily or verbally abusing them indicates an attitude that one is better than their peers, and are justified in taking advantage of their weaknesses. We are warned not to wrong another and are immediately reminded that we have a G-d, that we are more alike than we are different. As Rabbi Yosef Levinson adds, instead of seeing faults and weaknesses in others, let us focus on their good qualities. Instead of causing pain, let us use words of encouragement. And instead of using body language to make others uncomfortable, let us focus on motions and expressions that bring happiness to others.

Parshat Behar discusses a scenario where a person has to sell their home for financial reasons. The Parsha differentiates between the sale of a home 1) in a walled city, which is deemed a permanent sale (25:30), 2) in a city without a wall which reverts back to its original owner at Yovel (Jubilee) (25:31), and 3) an open field which cannot be sold (25:34). Why does it matter where the home is located, why can’t one sell a field? Furthermore, why does a home in a wall-less city revert back to its original owner?

Chizkuni and other commentaries explain that fields provide agricultural benefits and a means to sustain a family, which is why fields cannot be sold. Homes in walled cities, however, are simply dwellings and do not provide sustenance, which is why a sale of such property is deemed permanent. However, a home in a wall-less city could go either way: It could be developed as a source of income, or it could remain as a basic dwelling. Therefore, the Torah gives the seller their property back at Yovel, giving them the benefit of the doubt and assuming they will utilize their home to its fullest potential and extract its resources to live. The Torah is guiding us in two distinct ways: 1) Don’t take away a family’s ability to provide for themselves, and 2) Give people the benefit of the doubt that they will do what’s best for them, their family and their land.  

Parshat Behar includes the rare occasion of the Torah asking a question for us. When describing the laws of Shmita (leaving the land unattended every seventh year), the Torah says “and if you should say ‘What will we eat in the seventh year?'” (25:20). The answer given is that G-d will supply enough food in the sixth year to last three years, long enough for the land to start producing again. Why is the Torah asking the question for us, rather than just letting us know that food will be supplied?

Rabbi Lazer Gurkow answers that if you read the Passuk carefully, it says “if you should SAY”, demonstrating that the question is less of a quarrel and more of a statement of submission. When asked with humility, G-d rewards our trust with plenty. The Torah is not only informing us of the Shmita plans, but also showing us that our attitude and disposition when asking tough questions is as important as the questions themselves.

Parshat Behar includes the rare occasion of the Torah asking a question for us. When describing the laws of Shmita (leaving the land unattended every seventh year), the Torah says “and if you should say ‘What will we eat in the seventh year?'” (25:20). The answer given is that G-d will supply enough food in the sixth year to last three years, long enough for the land to start producing again. Why is the Torah asking the question for us, rather than just letting us know that food will be supplied?

Rabbi Lazer Gurkow answers that if you read the Passuk carefully, it says “if you should SAY”, demonstrating that the question is less of a quarrel and more of a statement of submission. When asked with humility, G-d rewards our trust with plenty. The Torah is not only informing us of the Shmita plans, but also showing us that our attitude and disposition when asking tough questions is as important as the questions themselves.

One of this week’s Parshiot, Behar, relates that G-d spoke to Moshe (Moses) on Mount Sinai, saying that for six years you may plant your fields, but the seventh year is a Sabbath for the land. Why does the Torah specify that G-d is speaking on “Mount Sinai?”

One possible explanation could be because the Sabbatical year is one mitzvah which proves that only G-d could be the Author who gave the Torah on Mount Sinai, because it is there that He promises that the year before the Sabbatical will provide enough crops for the next three years (25:20-21). No human being would ever write this law because it would be disproved within six years. The fact that G-d chose to display his control using this commandment also teaches us a lesson about our accomplishments. If G-d chooses to give us more (crops, money or otherwise), He can do so by having us win the lottery where it’s obvious that He intervened, or he can make our companies and crops suddenly produce better where we can be tempted to take the credit for the increase. It’s up to us to see the bigger picture, and recognize the value of G-d’s commitment to those that appreciate Him.

Aliya Summary: The Torah prescribes the redemption process for a Jew sold into slavery to a non-Jewish master. The same formula described earlier (Fourth Aliya) is employed. Either the slave himself or one of his relatives refunds the master the amount of money that corresponds to the years remaining until the Jubilee — when the slave will go free even if he had not been “redeemed.” The Aliya concludes with a brief mention of the prohibition against idolatry, and the requirement that we observe the Shabbat and revere the Holy Sanctuary.

Rashi explains the insertion the prohibition against idolatry: When exposed to owners/people with different ideals, the slave might be temped to act like them, and if they don’t keep Shabbat, maybe he would follow. If they served idols, perhaps he would too. The placement is therefore a warning to be weary of our surroundings and negative influences, both blatant and subtle.

Aliya Summary: If a Jew sells himself into servitude because of poverty (or any other reason), his master may not treat him contemptibly. He shall be treated like an employee, and stays with his master only until Yovel. This is the maximum; under normal circumstances, the Jewish manservant goes free much sooner.

We are servants of G-d, and should therefore not be subservient to other people.

This week’s Parsha, Behar, relates that G-d spoke to Moshe (Moses) on Mount Sinai, saying that for six years you may plant your fields, but the seventh year is a Sabbath for the land. Why does the Torah specify that G-d is speaking on “Mount Sinai?”

The answer is because the Sabbatical year is one mitzvah which proves that only G-d could be the Author who gave the Torah on Mount Sinai, because it is there that He promises that the year before the Sabbatical will provide enough crops for the next three years (25:20-21). No human being would ever write this law because it would be disproved within six years! The fact that G-d chose to display his control using this commandment also teaches us a lesson about our accomplishments. If G-d chooses to give us more (crops, money or otherwise), He can do so by having us win the lottery where it’s obvious that He intervened, or he can make our companies and crops suddenly produce better where we can be tempted to take the credit for the increase. It’s up to us to see the bigger picture, and recognize the value of G-d’s commitment to those that appreciate Him.