The Baal Shem Tov, or Besht —  the founder of Chasidism — 
met the soul of the Messiah during an ascent to heaven. 
The Besht asked him, "When will the Master come?" 
The Messiah answered, "When your wellsprings break forth to the outside!" 
(from a letter written by the Besht to his brother-in-law about one of his soul ascents) 


 

Genesis-Shmitah Covenant

Rosh Hashanah 2021 is the next Shmitah/Sabbatical year, when the Torah commands us to let the land rest, to share all the food, and to open our fences to the wild animals. It's never too soon to get ready by learning more about Shmitah. Here are some resources for study. The connection between Shmitah and Sinai also makes these good resources to study on Shavuot.

Read Shmitah: The Purpose of Sinai. (You can also read it on Huffpost.)

Download the Genesis-Shmitah text study sheets:

"Genesis, Covenant, Jubilee and the Land Ethic" – 4 pages of Torah texts with commentary, plus study guide

"Genesis, Covenant, Jubilee and the Land Ethic" – abridged version with 2 pages of Torah texts"

Read "The Land Ethic" – Aldo Leopold's masterpiece of environmental visioning that started deep ecology

You can also get the study texts from: Jewcology.org.

Here is a pdf with all the texts about the stranger in the Torah, which help to make the fullest sense of Leviticus 25:23 "You will not sell the land permanentaly, for you are strangers and settlers with Me".

Read "A Shabbat Shabbaton" – a short drash on the connections between Shabbat, Yom Kippur, and Shmitah ⏻ below.

Here are some other articles by R' David Seidenberg on Shmitah:

"Walk With Me": What Do the Curses in Leviticus 26 Mean for Us Today? (Huffpost)

The Taste of Shmita (Hazon)

“And I will break war from the land” – Shavuot, Shmitah, the covenant, and the promise (Times of Israel)

The land of strangers: Understanding Rashi’s first comment on the Torah (Times of Israel)

Human Rights and Ecology (Tikkun)

And here is where you can find lots more resources about Shmitah on Hazon.org.


A Shabbat Shabbaton

In the Torah, three things are called "shabbat shabbaton" – the seventh day, Yom Kippur, and Shmitah (the Sabbatical year).

Agnon, in his book The Days of Awe, shares a teaching form Rabbi Tzvi Hakohen of Rymanov about this. The rabbi was asked, if both Yom Kippur and the Sabbath itself are called "shabbat shabbaton", how is Yom Kippur more special? And he answered, the seventh day is called "shabbat shabbaton l’adonai" – a sabbath of sabbaths for God. Yom Kippur is called "shabbat shabbaton lakhem" – a sabbath of sabbaths for all of you. On Yom Kippur we don't just reach toward the divine realm, we draw it into ourselves.

When Rabbi Michael Bernstein shared this teaching with me, he added: "By that logic, Shmitah, which is called “shabbat shabbaton la'aretz”, a sabbath of sabbaths for the land (Lev 25:4), draws that holiness into the land. In this way, Shmitah is even more akin to Yom Kippur than it is to Shabbat."

There's a midrash that can explain this idea. The essence of the Shekhinah, the divine presence, was originally in the land, in the Earth. When Adam and Eve ate the fruit, breaking God's command and sinning against the tree, the Shekhinah fled away from the Earth to the first heaven. With each successive generation, the Shekhinah fled further, until she was seven heavens away from the Earth. Then Abraham and Sarah came and drew her down to the sixth heaven, and Isaac and Rebekah drew her even closer, to the fifth heaven, each successive generation bringing the Shekhinah down, until Moses finally brought her "from above to below". (Genesis Rabbah 19:7)

But Yosef Gikatilla, the 13th century Spanish Kabbalist, explained that this didn’t complete the process: "Moshe our teacher came and all Israel with him and they made the mishkan/Tabernacle and its vessels. And they repaired the ruined channels, and…they drew living water. And they made the Shekhinah return to dwell /l’shakhen among the creatures below, in the tent – but not in the ground /baqarqa, not in the Earth itself, as she was in the beginning of the Creation." (Sha`arei Orah, 16)

This is what it means when God says to Moses, “Make me a sanctuary and I will dwell among/within them / v’shakhanti b’tokham” (Ex 25:8): God said that the Shekhinah would “dwell in them”, but not (yet) in the Earth. There was one more step to go.

The Shmitah year, when we are commanded to rest the land and to rest along with the land, when we share food and land not only with the poor and the stranger but also with the wild animals, bridges that last step. Shmitah is a shabbat shabbaton "la'aretz", not just "lakhem".

Shmitah infuses Shekhinah into the Earth itself. Of course, the Earth is already filled with Shekhinah. If we have inured ourselves to that, Shmitah can open our hearts. But first we need to make Shekhinah dwell within us, so that our hearts can meet the world "ba'asher hu sham", at the level of holiness that is already there. That's what Yom Kippur does.

Sabbath, Yom Kippur, and Shmitah represent progressive stages of bringing kedushah/holiness and Shekhinah into this world, from God, to us, to the Earth itself. May we accomplish this goal.

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Design in progress © Rabbi David Mevorach Seidenberg 2006