This week’s Parasha, B’Chukotai is in most years linked (mechubar) to the previous Parasha, Parashat B’Har. It is interesting to note that those Parshiot which can be linked tend to share a common thread between each of the pair of conjoined readings. There are a total of twelve Parshiot which may be combined. VaYakhel and Pekudei both speak of the preparations required for the dedication of the Mikdash. Acharei Mot and Kedoshim both share the message of the sanctity of Am Yisrael, in Kedoshim through the myriad mitzvoth subsumed under the header of “Kedoshim Tihiyu” and in Acharei Mot in the negative, through the listing of forbidden marriages and sexual relations, the Arayot, in the latter half of that Parsha. Chukat and Balak are clearly linked, as Balak’s actions are a direct result of the events described in Parashat Chukat. Matot and Massaei share the common theme of describing the preparations for the eventual conquest of Eretz Yisrael, and how the land should be divided at that time. Thus, we read of the desire of two and a half tribes to remain on the Eastern side of the Jordan in Parashat Matot, and the general division of the land in Parashat Maasei. Finally, the Parshiot of Netzavim and Vayelech document the final day of Moshe Rabbenu’s life and his message of rebuke to Am Yisrael on the one hand and encouragement on the other. When discussing B’Har and B’Chukotai the link is slightly less obvious but equally compelling. The major theme of Parashat B’Har is Shmitta and Yovel, a theme which is revisited in this week’s Parasha in three telling passukim in the middle of the Tochacha. The Torah tells us (26:33-35) that Bnei Yisrael is warned that they will be spread out amongst the nations as punishment for their failure to allow the land to rest and to properly observe shmitta. During this time the land will lie fallow, thereby enjoying the rest that it had been denied during the time that Am Yisrael was on the land. In Passuk 35 Rashi famously demonstrates how the period of Galut Bavel corresponds to the number of shmitot that Am Yisrael failed to observe. (There is passing reference as well to Yovel in the final perek . See passukim 21 and 24.) When discussing the mitzvah of shmitta, the Chinuch (mitzva 84) suggests three possibilities as to why we have been commanded to refrain from working the land in the seventh year. The first reason is that this mitzva reminds us of the fact that G-d is the ruler of the world and that whatever we succeed in bringing forth from the land is not a reflection on the land’s fertility or our abilities but of the blessing of Hashem. G-d’s position therefore enables Him to demand that we leave the land fallow. The fact that we are not only commanded to refrain from working the land, but that we are prohibited from extending ownership over any crops which grow independently, strengthens this view. G-d’s dominion over the world is amply demonstrated by our renunciation of our control over the land and its bounty for the year. The second idea that the Chinuch proposes is that by giving up our ownership we develop the trait of generosity. We are essentially giving Tzedaka by allowing anyone to enter our fields and take what they want. By demonstrating our generosity in this fashion, we achieve the highest level of giving, namely the level of giving without any anticipation of return. (This should not be confused with the highest level of Tzedaka, where one helps the needy help themselves, often with a return of a loan. Here, the emphasis is on the giver, and his willingness to give.) According to this line of reasoning, Shmitta is a character building exercise for the landowner. Finally, the Chinuch sees the mitzva of Shmitta as a vehicle for strengthening our faith and trust in Hashem. By sacrificing one’s livelihood for a year and placing faith in Hashem that somehow one’s family will be supported while leaving the fields untilled and the crops unharvested, one shows tremendous faith in G-d. When that faith is rewarded, one’s trust in Hashem is immeasurably strengthened. Despite the import that the Chinuch’s analysis gives to the mitzvah of shmitta, it is unclear why failure to fulfill this mitzvah leads to galut. The Mishna in Avot (5:9) lists four specific sins commission of which brings galut to the world. Based on the Passukim in our Parasha it is no surprise to learn that one of those aveirot is failure to properly observe shmitta. What is surprising is the other three, murder, idol worship and immoral behavior. What is the common thread between these four sins? (Of course we could simply assume that given the statement of the Gemara (Yoma 9b) that the first Beit HaMikdash was destroyed because AmYisrael sinned in these areas is sufficient reason for the mishna to make this suggestion. That does not, however explain why these specific sins trigger galut, only that galut was a consequence of these sins.) Ralbag, in his commentary to the passuk in our Parasha (26:35) suggests that the reason that the sin of ignoring shmitta leads to galut is because it is indicative of a far greater moral fault. By failing to abide by shmitta we communicate the fact that we are rejecting Hashem’s laws, and by extension Hashem himself. On the one hand, this idea can be understood in consonance with the first reason that the Chinuch suggested for law of shmitta, namely that we are reminded of Hashem’s ownership of the world. Ralbag, however, views this idea from a different perspective. Earlier in our Parsha (26:12-13) the Torah tells us that should Bnei Yisrael do the mitzvoth that Hashem will reside amongst them and lead them. Then, in somewhat puzzling fashion, Hashem reminds us that He is our G-d, who took us of Egypt and freed us from slavery. Why is it necessary to link this truth to the good that Bnei Yisrael will enjoy as result of following the mitzvoth? Ralbag suggests that the Torah is telling us that it is only appropriate that we follow the mitzvoth. After all, Hashem has made us free and in doing so has left only Himself as our master. Any mitzvah he commands of us is therefore reasonable, certainly in contrast to our previous status of slavery. Mitzvoth thereby become a statement of freedom as opposed to slavery. We freely choose Hashem as our master and follow His commands, rather than being forced to obey the whims of a human master against our will. A command to allow the Land to rest needs to be understood in this context. Such a mitzvah is not a burden, but rather the condition which Hashem attached to our receiving the land. Like all other things that Hashem has given us, possession of the land is a right granted by G-d. Such rights do not come without obligations. Our obligation vis-à-vis the land is to allow it to rest. We can now understand what the rejection of a mitzvah truly means. By rejecting the mitzvah we by extension reject the freedom that Hashem has granted us and the very idea of G-d’s mastery over us. If we reject the conditions under which we were given the land what punishment could be more fitting than galut? If we accept this analysis then we can understand why failing to fulfill shmitta is linked to the sins of murder, idol worship and immorality. All four of these actions suggest a total rejection of Hashem’s mastery over us and our behavior. What emerges, however, is that the punishment of galut for these sins is the natural outcome of only one them, namely the failure to fulfill shmitta. It is only due to the shared character of these sins, rejection of G-d, that this punishment extends to the other three as well. We are privileged to once again be observing the mitzvah of shmitta here in Eretz Yisrael. For more than one hundred and twenty five years we have been attempting to do so in a way which both preserves the letter and spirit of this special mitzvah, while at the same time preserving and encouraging our still all too tenuous hold on the land. May these efforts be blessed with success, and may our right to this land be continuously strengthened by our willingness to not only accept but to actively embrace the conditions and responsibilities which accompany that right. In doing so may we merit the bracha of our Parasha, “Vachaltem yashan noshan, v’yashan m’pnei chadas toziu”(26:10). Shabbat Shalom Rabbi Michael Susman