Shemittah, Torah-root, and ownership of the land

ענין שמיטין אצל הר סיני.

The matter of the laws of shemittah being placed alongside Har Sinai.

The Sefas Emes addresses Rashi's classic question of why the Torah specifically links the mitzvah of shemittah to Har Sinai.

דכתיב ושבתה הארץ שבת לה' פי' בזוה"ק כשיבאו בנ"י שבתה שבת ע"ש.

As it is written "and the land shall rest a Shabbos unto Hashem" — the Zohar HaKodosh explains: when Bnei Yisrael come [into the land], "the land shall rest" — a true Shabbos; see there.

The Zohar reads "the land shall rest" as conditional on Bnei Yisrael's entry, implying that the land's Shabbos rest is bound up with their special bond to it.

והענין הוא כי הקב"ה נתן לבנ"י ארץ כנען בכח התורה כדכתיב כח מעשיו הגיד כו' כדפרש"י ז"ל פ' בראשית שלא יאמרו לסטים אתם כו'.

And the matter is that Hashem gave Bnei Yisrael the land of Canaan through the power of the Torah, as it is written "the power of His deeds He told… (koach ma'asav higid)" — as Rashi explains in Parshas Bereishis, so that the nations should not say "you are robbers…"

Rashi's opening to Chumash explains that the Torah begins with creation to establish that the whole world is Hashem's to give; the Sefas Emes builds on this: the title to Eretz Yisrael rests on the power of Torah.

ומה התשובה ע"ז.

And what is the answer to this [accusation]?

He pauses to ask what really answers the charge that Bnei Yisrael took the land unlawfully.

אך האמת הוא כי כל מה שלמטה תלי' בשורש שלמעלה דבאורייתא איברי עלמא.

But the truth is that everything below depends upon its root above, for "with the Torah the world was created (b'oraisa ivrei alma)."

The real answer is metaphysical: every lower reality hangs from its supernal root, and since Torah is the root through which the world was created, whoever holds the root holds the thing itself.

ובנ"י שמבררין זאת ומחזירין כל הדברים להראשית והשורש שיש להם בתורה כדאיתא בשביל ישראל שנק' ראשית פי' שבנ"י בכ"מ שהם הם דבקים בהראשית כדאיתא במד' ונתנך ה' עליון כשמן שצף למעלה.

And Bnei Yisrael, who clarify this and return all things to the beginning and the root that they possess in the Torah — as it is brought, "for the sake of Yisrael who are called 'reishis (beginning)'" — meaning that Bnei Yisrael, wherever they are, are bound to the beginning, as the Midrash states, "and Hashem will set you on high" (Devarim 28:1), like oil that floats on top.

Bnei Yisrael's task is to trace everything back to its Torah-root. Because they are "reishis," they are always attached to the source, rising above like oil that floats to the top of any liquid.

כמו כן בנ"י בכ"מ שהם מתעלין עד הראשית.

So too Bnei Yisrael, wherever they are, ascend up to the beginning.

Like the floating oil, Bnei Yisrael always rise to connect with the root of all things.

וכיון שהראשית בידם שזה הוא כח מעשיו של הקב"ה ממילא הכל שלהם.

And since the "beginning" is in their hands — which is the very "power of His deeds" of Hashem — automatically everything is theirs.

Holding the root (the Torah, the "power of His deeds" by which the world was made) means, by definition, having rightful claim to everything that derives from it — including the land.

ולכן ע"י שביתת השמיטה שהיא שבת לה' ומחזירין הארץ לבעלי' ממילא היא שלהם.

Therefore, through the cessation of shemittah, which is "a Shabbos unto Hashem," and they return the land to its true Owner, automatically it becomes theirs.

By ceasing to work the land in the shemittah year, Bnei Yisrael acknowledge Hashem as the real Owner; this very act of returning it to its source is what secures their genuine ownership.

וז"ש בת"כ דיו לעבד להיות כרבו כשהיא שלי היא שלכם.

And this is what the Toras Kohanim says: "it is enough for the servant to be like his master" — when it is Mine, it is yours.

The land becomes truly Bnei Yisrael's only when they recognize it as Hashem's; their ownership mirrors and derives from His.

שכל כוחן של בנ"י לזכות בהארץ כשמתעלה אל הקב"ה בכח התורה כנ"ל.

For the entire power of Bnei Yisrael to acquire the land is when it is elevated to Hashem through the power of the Torah, as above.

Their claim to the land is valid precisely because they raise it back to Hashem by means of Torah.

וז"ש כריתות בריתו ית' עם האבות לתת ארץ כנען והקמותי את בריתי.

And this is the meaning of the cutting of His covenant (bris) with the Avos to give the land of Canaan: "and I will establish My covenant."

The covenant with the Avos that grants the land is itself an expression of this bond between Bnei Yisrael and Hashem.

ביום ההוא כרת כו'.

"On that day He cut [a covenant]…" (Bereishis 15:18).

The bris bein habesarim, in which the land was promised, is part of this same theme of covenantal bond.

וכרות עמו הברית כו'.

"And He cut the covenant with him…" (Nechemiah 9:8).

The gift of the land flows directly from the covenant Hashem made with Avraham.

הכל כנ"ל שע"י הברית שיש לבנ"י דבקות בהקב"ה ממילא כח מעשיו הגיד כו'.

All as above: that through the covenant Bnei Yisrael have a cleaving (devekus) to Hashem, and automatically "the power of His deeds He told…"

The bris establishes Bnei Yisrael's devekus to Hashem, and through that bond they hold the "power of His deeds" — the Torah-root that gives them the land.

וז"ש כימי השמים על הארץ פי' דכל שלמטה יש לו שורש למעלה וימי השמים הם השרשים מהימים שעל הארץ.

And this is the meaning of "like the days of heaven upon the earth" (Devarim 11:21): that everything below has a root above, and "the days of heaven" are the roots of "the days upon the earth."

Even time has a supernal source — "the days of heaven" are the heavenly roots of earthly days, reinforcing that everything below derives from above.

ושורש שבשמים ניתן לבנ"י כנ"ל.

And the root that is in heaven was given to Bnei Yisrael, as above.

Bnei Yisrael were granted this heavenly root, which is why the earthly land is truly theirs.

נמצא שאינו גזל בידינו.

It emerges that it is not robbery in our hands.

Therefore the charge of "robbers" is fully answered: holding the supernal root, Bnei Yisrael possess the land legitimately.

ולכן בעון שמיטה גלו.

And therefore, for the sin of [neglecting] shemittah, they were exiled.

Since their claim to the land depends on returning it to Hashem through shemittah, failing to keep shemittah severs that claim and leads to galus.

ולכן הגלות לבנ"י יותר מלכל אומה.

And therefore galus applies to Bnei Yisrael more than to any other nation.

Because Bnei Yisrael's tenure on the land is conditional on their bond with Hashem, they are uniquely susceptible to exile when that bond is neglected.

כי אין לנו חלק באמת בזה העולם רק אם עובדין אותו ית' כראוי ומעידין ומבררין מלכותו ית' בעולם ומחזירין הכל אליו ית' ממילא יש לנו הכל.

For we truly have no portion in this world except if we serve Him properly, and bear witness to and clarify His kingship in the world, and return everything to Him — then automatically we have everything.

Bnei Yisrael's stake in this world is entirely a function of their avodah: serving Hashem, proclaiming His malchus, and returning all to Him. Do that, and everything is theirs.

וח"ו להיפוך אין לנו כלום בעוה"ז.

And, Heaven forbid, the reverse: [if not,] we have nothing in this world.

Conversely, if they fail in this avodah, they have no inherent claim to anything in olam hazeh.

ויובל המשיכו בנ"י הארה מעין עולם הבא דכתיב וקראתם דרור בארץ לכל יושביה.

And in the Yovel, Bnei Yisrael drew down an illumination resembling the World to Come, as it is written "and you shall proclaim liberty (dror) in the land to all its inhabitants."

The Yovel year channels a taste of olam haba into this world, expressed in the proclamation of freedom throughout the land.

כמ"ש כל ישראל יש להם חלק לעוה"ב.

As it is stated: "All of Yisrael have a portion in the World to Come."

The freedom of Yovel parallels the fundamental truth that every Jew has a share in the next world.

והענין כי יש לכל איש ישראל חלק בתורה אך ע"י הסתר מחטאים שנתלכלך הוא נסתר בעוה"ז.

And the matter is that every Jew has a portion in the Torah, but because of the concealment from sins by which he became soiled, it is hidden in this world.

Each Jew inherently possesses a portion in Torah, but sin creates a covering that hides this portion during life in olam hazeh.

ובעוה"ב כשנעשין בני חורין מאלה השיעבודים יש להם חלק.

And in the World to Come, when they become free people (bnei chorin) from these enslavements, they have their portion.

In olam haba, liberated from the bondage of sin and worldly servitude, each Jew's hidden Torah-portion is revealed.

וכמו כן ביובל שנמשך הארה מקבלת התורה ע"י השופר כדכתיב וקראתם דרור כמו מקרא קודש שנמשך הקדושה מלמעלה.

And so too in the Yovel, when an illumination from the receiving of the Torah is drawn down through the shofar, as it is written "and you shall proclaim liberty" — like a "mikra kodesh (holy convocation)," where holiness is drawn down from above.

The shofar of Yovel draws down a light reminiscent of Matan Torah, sanctifying the time much as a Yom Tov's "mikra kodesh" draws kedushah from above.

וז"ש בארץ שנתגלה בעוה"ז שורש העליון ונעשו בני חורין בכח התורה כדאיתא אין לך בן חורין אלא מי שעוסק בתורה:

And this is the meaning of "in the land" — that the supernal root was revealed in this world, and they became free people through the power of the Torah, as it is brought: "there is no free person except one who engages in Torah."

The Yovel reveals the supernal root within this-worldly reality, granting genuine freedom — and true freedom, as Chazal teach, is found only through engagement with Torah.

Summary: Shemittah is linked to Har Sinai because Bnei Yisrael's title to Eretz Yisrael rests entirely on the power of Torah — the supernal root by which the world was created. Since everything below derives from its root above, and Bnei Yisrael (called "reishis") cling to that root, the land is rightfully theirs; by ceasing work in shemittah and returning the land to Hashem its true Owner, they secure it. Neglecting shemittah severs this bond and brings galus. The Yovel further draws a light of the World to Come into the land, revealing every Jew's hidden Torah-portion and granting the true freedom that comes only through Torah.