Behar תרמ”ג

ענין שמיטין ויובלות להר סיני ע”פ המדרש גבורי כח עושי דברו בשומרי שביעית הכ’ מדבר כו’. והשכר לשמוע בקול דברו הוא היובל כי שמיטה הוא זכר ליצ”מ ויובל זכר לקבלת התורה. והענין הוא כמ”ש בזוה”ק בפרשה זו כי שמיטה בחי’ תפילין של יד קבלת העול. ומינה כי יובל הוא בחי’ תש”ר שדרשו חז”ל עליו וראו כו’ ע”ה כי שם ה’ נקרא עליך והוא החירות שכל מי שעוסק בתורה הוא בן חורין. ומתחילה צריכין לקבל עול המצות וע”ז כ’ עושי דברו. וכן הי’ הסדר ביצ”מ קבלו בנ”י עול המצות. וכמ”ש החדש הזה לכם מצוה ראשונה שנצטוו בנ”י. וכן בכל שנה ושנה בפסח שנעשין בנ”ח מעבדי פרעה נכנסין בכלל להיות עבדי ה’. וזה נר מצוה. אח”כ בשבועות זוכין לתורה אור לשמוע בקול דברו ודרך חיים ת”מ הוא בסוכות אחר ימי הדין. וזה הוא בפנימיות נפשות בנ”י. אכן בזמן שהיה היובל נוהג היה נוהג זה הסדר בחיצוניות העולם ג”כ. כמ”ש ושבתה הארץ שבת. והיה ניכר בהתגלות החירות בשמיטה ויובל. וכ’ ושבתם איש אל אחוזתו. ולכאורה הל”ל שישוב האחוזה לבעליו. רק הפי’ שישוב כל איש ישראל לשורשו. וזכה כל אחד בחלק שיש בו בהתורה שע”ז מבקשין ותן חלקנו בתורתך וזה התשובה עלמא דחירות ולא לחנם כ’ תעבירו שופר. רק שהיה מתעורר שופר של מתן תורה. ובהר סיני נתן לנו הקב”ה שנזכה מצד עצמינו לעורר תמיד הארת היום של מתן תורה בכל יובל. לכן היובל תלוי בכלל ישראל כמ”ש לכל יושביה כשכל יושבים עליה. כי בפנימיות יכול גם כל פרט למצוא הארה השייך אליו. שלכן ספירה מפסח לשבועות נוהג בכל יחיד. אבל בכללות בנ”י עוררו הארת התורה גם בחיצוניות הבריאה כנ”ל. ואפשר על ידי מצות ספירת העומר בכוונה מתקנין החטא של ביטול שמיטין ויובלות. לכן מבקשין הרחמן יחזיר לנו עבודת בהמ”ק כשיהיה ניתקן החטא של שמיטין ויובלות:

והנה כ’ עבדי אתה ישראל אשר בך אתפאר. וכ’ בזוה”ק ע”ז שצריך איש ישראל לעבוד להבורא ית’ בבחי’ עבד ובן. והם ב’ הענינים הנ”ל עושי דברו. לשמוע בקול דברו. עושי לשון כפי’ שצריך האדם לכוף עצמו לעשות רצון הש”י כמו העבד שעושה גם שלא לרצונו ועי”ז זוכה אח”כ לשמוע ואז עושה בשמחה ובאהבה כבן. וז”ש עבדי אתה. אח”כ אשר בך אתפאר. והתפארת הוא כשהעובד שש ושמח בעבודת אדוניו. והאמת כי הוא הבטחה לעתיד שכפי היגיעה בעוה”ז מתקיים אח”כ א”ב אתפאר. וכמו כן כפי העבודה בימי המעשה מתקיים התפארת בש”ק. אכן הוא גם בכל יום והוא בחי’ תפלה ותורה. ותש”י וקשרתם כו’ ותש”ר והיו לטוטפות בחי’ התפארת כנ”ל. ומקודם הכל כתיב גבורי כח הוא בחי’ סור מרע גבור הכובש את יצרו. וכמו כן כלל ישראל ע”י הגלות שהיו במצרים ועמדו באמונתם ונק’ גבורי כח עי”ז נתעלו מדרגה אחר מדרגה. עושי דברו אח”כ לשמוע בקול דברו כנ”ל:

https://www.sefaria.org/Sefat_Emet,_Leviticus,_Behar_11.2

The Midrash (Vayikra Rabbah 1:1) states that the Shmita and Yovel are associated with Mount Sinai, as those who observe the laws of the Shmita year are powerful in their actions, and the reward for heeding God’s words during the Shmita year is the Yovel. Shmita is a memory of the exodus from Egypt, while Yovel is a commemoration of the receiving of the Torah. The passage continues by relating this to the wearing of Tefillin, and stating that Shmitta is connected to the hand tefillin, which is the idea of accepting upon oneself the Yoke of Heaven, aaand this implies that Yovel is connected to the Tefillin of the head, which is the idea that our sages explain that the nations of the world fear Bnei Yisrael, when they see the tefillin on their head. This is the idea that those who toil in Torah, are really free. (Avot 6:2
Yet one first needs to accept upon oneself the yoke of the mitzvot.

The passage then goes on to discuss the importance of accepting the yoke of the commandments and fulfilling them. The first commandment that the Jewish people were commanded was the mitzvah of sanctifying the new moon, and on Passover, they became servants of God. Then, on Shavuot, they received the Torah, and on Sukkot, they found a way of life after the days of judgment.
This is alluded to in the pasuk in Mishlei (6:3)
Mitzvah is a candle Pesach), and the Torah is light (Shavuot), the path of life is the rebuke that disciplines (Sukkot).

This concept applies on an individual level. Yet when the Yovel was observed, the order of the world was also affected externally, as evidenced by the freedom that is revealed during Shmita and Yovel. The phrase “and each man shall return to his possession” seems to refer to the return of the land to its original owner, but can also be interpreted to mean that each Israelite should return to his spiritual roots.
Everyone is entitled to a portion of the Torah, as it says “grant us our portion in your Torah.”

This is the concept of teshuva- returning to HaShem, and gaining freedom. It is not in vain, that during Yovel it states “sound the shofar.” The shofar being sounded is a reminder of the giving of the Torah at Mount Sinai, for it was there that we were given the power to awaken the light of the giving of the Torah each Yovel year.
The Yovel Year is therefore dependent on the entire community of Israel, as it states “For all that dwell in it” This means that it only applies when the entire nation of Israel dwells in Eretz Yisrael.
The period of counting from Passover to Shavuot is observed by individuals, but the spiritual enlightenment of the Torah can also be found in the external world by the Jewish people as a whole.
Perhaps it is through the mitzvah of counting the Omer with correct intention, that corrects the sin of neglecting the laws of Shmita and Yovel. Therefore, we ask for God’s mercy to restore the Temple service. This will take place once the sin of Shmita and Yovel is corrected.

Furthermore we are commanded to server HaShem as an “eved” (servant) and “ben” (son).

The passage עבדי אתה ישראל אשר בך אתפאר
(Yeshaya 49:3) begins by stating that the people of Israel are HaShem’s servants, and that, one must serve HaShem in both the capacity of a servant and a son. The two concepts are intertwined, as those who serve HaShem with the attitude of a servant – doing His will even when it is difficult – will eventually be able to serve Him with joy and love, like a son.

The phrase “עבדי אתה ישראל אשר בך אתפאר” can be translated to mean “Behold, you are my servants, O Israel, in whom I will be glorified.” The idea is that by serving HaShem as a loyal and dedicated servant, one is ultimately able to bring glory and honor to HaShem.
This idea of being an “eved” and a “ben” is also applicable especially to the concept of the day of the week vs Shabbos, and also to daily life, through prayer and Torah study. It is through these practices that one is able to achieve the level of service that brings about glory and honor to HaShem. These are also alluded to in the tefillin of the hand (forcing oneself like a servant) and the tefillin of the head (like a son).

The phrase “גבורי כח” (mighty ones) is mentioned as well, referring to those who have overcome their negative inclinations and desires, and have achieved a higher level of spiritual growth.
So too as a nation, Bnei Yisrael first had to endure the suffering of the exile of Mitzrayim, and overcome their inclinations, and then stage by stage, they were able to attain the level of “those that fulfill His will” and able to truly bring honor and glory to HaShem.

וכתיב כי לי בנ”י עבדים עבדי הם. דאיתא בזוה”ק מאן דכפית באחרא אינו יכול לקבל עליו עול מלכות שמים. אכן בני ישראל הם לעולם עבדי ה’. וזה שמצווים לזכור תמיד יציאת מצרים כי ביציאת מצרים יצאנו מבית עבדים היינו שלעולם לא נתבטל מבנ”י בחינת עבדי ה’. ואיתא במדרש כל מקום דכתיב לי הוא בלי הפסק והכא כתיב לי בנ”י עבדים. והגלות והירידות לבנ”י הם רק בבחי’ בנים. אבל העבדות א”א להסיר מאתנו כמ”ש לא ימכרו ממכרת עבד. וכתי’ ג”פ בפרשה זו עבדי. כי לי בנ”י עבדים. עבדי הם. על ג’ הגליות שאחר יצ”מ שבכלם לא הוסר מאתנו בחי’ עבדי ה’ כנ”ל. ואיתא במשנה המקבל עליו עול תורה מעבירין ממנו עול מלכות כו’ א”כ נראה שבכח איש ישראל לקבל עול תורה בעודנו ת”י עול מלכות מטעם הנ”ל. וזה הכח ניתן לנו ביציאת מצרים. והיא ההתחלה שע”י שמקבלין העול זוכין אח”כ להיות בן חורין שמעבירין ממנו עול מלכות. היינו כשבאין לבחי’ בנים כנ”ל. לשמוע בקול דברו. ועל ב’ ענינים אלו ניתן לנו ב’ אותות ברית מילה והתפילין. ובשבת מילה ושבת. מילה בחי’ בן. בריתך שחתמת בבשרנו שאין עושין כזאת לעבד רק לבן. ותפילין ושבת בחי’ עבדי ה’. אכן יש גם בתפילין בחי’ בן ג”כ. וכן בש”ק זכור ושמור. ויש לדייק בפסוק כפל הלשון לי בנ”י עבדים עבדי הם. וי”ל ע”פ המשנה א”ת כעבדים המשמשים ע”מ לקבל פרס. וז”ש עבדי הם לשם שמים לא ע”מ לקבל פרס. ולכן זוכין אח”כ ליכנוס לבחי’ בנים כמ”ש במד’ על פסוק עבד משכיל ימשול בבן מביש. ובגלות שאין זוכין לבחי’ בנים תמיד. מ”מ נק’ עבד משכיל כי כל העולם ומלואו הם עבדים לה’. אבל בני ישראל מיוחדים להיות נק’ עבדי אתה כנ”ל:

https://www.sefaria.org/Sefat_Emet,_Leviticus,_Behar_11.3

Rewritten Below:

And it is written (Yeshaya 49:3) “For the children of Israel are My servants; in whom I gain glory”.
This is stated in the Zohar: anyone who subjugates himself to another cannot receive the yoke of the Kingdom of Heaven.
Indeed, Bnei Yisrael are forever servants of HaShem. Thus, we are commanded to always remember the Exodus from Egypt, for in the Exodus from Egypt, we left the house of bondage, meaning that we will never be nullified from being the servants of HaShem.

And it is stated in Midrash: wherever it is written “For Me,” it is written without interruption, and here it is written “For Me, the children of Israel are servants.” This means that the exile and descents for the children of Israel are only in the aspect of sons, (where we can be subjected to other nations), however the servitude cannot be removed from us, as it is written, “They shall not be sold as slaves are sold.”

In this parasha the word “servants” is mentioned 3 times: ‘My servants.’ For the children of Israel are My servants.” They are servants. This is referring to the three exiles that came after the Exodus, in all of them we were not removed from being servants of HaShem, as mentioned above.

And it is stated in the Mishnah: one who accepts the yoke of Torah, the yoke of the Kingdom is removed from him, etc. Therefore, it seems that by the power of a Jewish person to accept the yoke of Torah while still under the yoke of the Kingdom for the aforementioned reason.
This power was given to us in the Exodus from Egypt.
It is through accepting the yoke of Heaven that, we later merit to become free, to have the yoke of the Kingdom removed from us, this is when we come into the aspect of sons, as mentioned above. This is the idea of (tehillim 103:20) “to listen to the voice of His word”.

And concerning these two matters, we were given two signs: circumcision and tefillin.
Circumcision is the aspect of a son, as Your covenant that You have sealed in our flesh, which is done only for a son, not for a servant. Whereas tefillin and Shabbat are the aspect of the servants of HaShem.
Yet, tefillin also has the aspect of a son (tefillin shel rosh). Similarly, on Shabbos, “Remember” and “Observe” (forced like a servant).
Furthermore we can explain the duplication of the expression, “For Me, the children of Israel are My servants.” This can be explained according to the Mishnah: Do not be like servants who serve in order to receive a reward. This is what is meant by “They are My servants,” for the sake of Heaven, not in order to receive a reward.
Therefore, afterwards, we merit to enter into the aspect of sons, as mentioned in the Midrash on the verse, “A wise servant will rule over a son who causes shame.” And in exile, where we do not always merit to be in the aspect of sons, we are nevertheless called “a wise servant,” for the entire world, in its entirety, is servants of HaShem. But the children of Israel are distinguished to be called “My servants,” as mentioned above.

In Isaiah 49:3, it is written, “For the children of Israel are My servants; in whom I gain glory.” The Zohar teaches that those who subordinate themselves to others cannot receive the divine authority. The children of Israel, however, are eternally servants of God. Therefore, we are commanded to always remember the Exodus from Egypt, as it signifies our liberation from bondage and our perpetual status as servants of God.

The Midrash further explains that whenever the phrase “For Me” appears, it is mentioned without interruption. In this case, it is written, “For Me, the children of Israel are servants.” This indicates that the exile and hardships experienced by the children of Israel are only in the context of being God’s children, subject to the domination of other nations. However, the essence of servitude cannot be eradicated, as it is stated, “They shall not be sold as slaves are sold.”

In the Torah portion, the word “servants” is mentioned three times: “My servants. For the children of Israel are My servants.” This repetition emphasizes that even throughout the subsequent exiles after the Exodus, the children of Israel have never ceased to be God’s servants, as previously mentioned.

According to the Mishnah, when one accepts the yoke of Torah, the yoke of worldly authority is removed. This suggests that the ability of Jewish individuals to accept the yoke of Torah, while still under the dominion of worldly powers, was granted to us during the Exodus from Egypt. By accepting the divine yoke, we ultimately attain freedom and release from the yoke of earthly authorities, as explained earlier. This process aligns us with the status of God’s children, as mentioned above, enabling us to heed His words.

Regarding these matters, circumcision and tefillin were given as signs. Circumcision represents the covenant between God and His children, which is exclusively performed on sons and not servants. On the other hand, tefillin and observing the Sabbath symbolize the servitude of the Jewish people to God. However, tefillin also incorporates the aspect of being God’s children (specifically, the tefillin shel rosh). Similarly, on the Sabbath, we are both obligated to “Remember” and “Observe” as servants.

Furthermore, the repetition of the phrase “For Me, the children of Israel are My servants” can be understood by referring to the Mishnah. We should not serve God with the intention of receiving a reward but solely for the sake of Heaven. Hence, after fulfilling our obligations as servants, we are subsequently elevated to the position of sons, as elucidated in the Midrash’s interpretation of the verse, “A wise servant will rule over a son who causes shame.” During exile, when we do not always merit the status of sons, we are nevertheless regarded as “wise servants,” since the entire world serves God. However, the children of Israel are distinguished by being specifically designated as “My servants,” as mentioned earlier.