– Blowing the Shofar on the Jubilee – Freedom for all the souls of Israel
– Lamb is standing on Mount Zion, Messiah has come to initiate the Jubilee release ( i.e Good News of Redemption )
-“Jerusalem above” is Binah as Jubilee, the symbol of freedom/Redemption.
The thirty-second reading from the Torah and from the book of Leviticus is called Behar (???), which means “On the Mountain.” “The LORD then spoke to Moses on Mount Sinai” ( Leviticus 25:1). This portion from the Torah introduces the laws of the sabbatical years, the jubilee and laws concerning redemption.
The Eternal One spoke to Moses on Mount Sinai: “Speak to the Israelite people and say to them: When you enter the land that I assign to you, the land shall observe a sabbath of the Eternal.” – Leviticus 25:1-2
- G-d instructs Moses to tell the Israelites that in every seventh year, the land shall observe a Sabbath of complete rest. ( Lev 25:1-7 )
- a jubilee year is to be celebrated when all the land that had been sold during that time should be returned to its original owners and slaves are to be freed. ( Lev 25:8-55 )
- G-d instructs Moses to tell the Israelites not to make idols, to keep the sabbath. (Lev 26:1-2)
This studies is about being “in” or “on” the Mountain of G-d. The instructions found in this portion are about the Land of Israel, and the sh’mittah year. The sh’mittah was the seventh year in the cycle of years in the Land of Israel. It was something we were instructed to count once we went into the Land. The sh’mittah year was to be the year we left the ground fallow and gave the Land its Sabbath rest. In addition to that, were to count seven cycles of seven. The seventh cycle of seven sh’mittah years was to be the yovel ( Jubilee year ). The yovel was when the Land was returned to those who were originally given it as inheritance. It was the year of release. Slaves were to be set free!
Zohar writings: “And Hashem spoke to Moses on Mount Sinai, saying, ‘Speak to the children of Yisrael, and say to them: When you come to the land...’” (Vayikra 25:1-2). Rabbi Elazar commenced the discussion with the verse: “This is the Torah of the burnt offering (Heb. olah). It is the burnt offering…” (Vayikra 6:2). We established this verse address the Congregation of Yisrael, which rises (Heb. olah) and Joins with the Holy King in a perfect union. So man must accept upon himself the yoke OF THE HEAVENLY KINGDOM first, and then he will toil with it all that he needs. However, if he does not accept this yoke upon himself first, he cannot work.
And HaShem spoke to Moses on Mount Sinai, saying, “Speak to the children of Israel, and say to them: ‘When you come into the Land which I give you, then the Land shall keep a Sabbath to HaShem.’”-Leviticus 25:1-2
Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian. And he led the flock to the back of the desert, and came to Horeb, the mountain of G-d. And the Angel of HaShem appeared to him in a flame of fire from the midst of a bush. So he looked, and behold, the bush was burning with fire, but the bush was not consumed. Then Moses said, “I will now turn aside and see this great sight, why the bush does not burn.” So when HaShem saw that he turned aside to look, G-d called to him from the midst of the bush and said, “Moses, Moses!” And he said, “Here I am.” Then He said, “Do not draw near this place.Take your sandals off your feet, for the place where you stand is holy ground.” -Exodus 3:1-5
And Moses went up to G-d, and HaShem called to him from the mountain. Then HaShem said to Moses, “Go to the people and consecrate them today and tomorrow, and let them wash their clothes. And let them be ready for the third day. For on the third day HaShem will come down upon Mount Sinai in the sight of all the people.” – Exodus 19:3; 10-11
And Moses brought the people out of the camp to meet with G-d, and they stood at the foot of the mountain. Now Mount Sinai was completely in smoke, because HaShem descended upon it in fire. Its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly. And when the blast of the trumpet sounded long and became louder and louder, Moses spoke, and G-d answered him by voice. Then HaShem came down upon Mount Sinai, on the top of the mountain. And HaShem called Moses to the top of the mountain, and Moses went up. And HaShem said to Moses, “Go down and warn the people, lest they break through to gaze at HaShem, and many of them perish.” -Exodus 19:17-21
The Mountain was holy, because it had become the dwelling place of the Holy One of Israel, blessed is He. It was upon this Mountain that HaShem gave Moses the pattern for the Mish’kan ( Tabernacle ). The Mish’kan was built by HaShem’s pattern so that He could dwell among us. The infinite and omnipresent Creator of the Universe dwelled among us. He was our King, and we were His people.
In this Scripture portion, HaShem tells them about the time when they would enter the Land: The Land shall not be sold permanently, for the Land is Mine; for you are strangers and sojourners with Me. -Leviticus 25:23
You shall not make idols for yourselves; neither a carved image nor a sacred pillar shall you rear up for yourselves; nor shall you set up an engraved stone in your land, to bow down to it; for I am HaShem your G-d. You shall keep My Sabbaths and reverence My sanctuary: I am HaShem. –Leviticus 26:1-2
Daniel’s Prayer of Petition On Holy Mountain:
Daniel realizes that Israel’s return, restoration, and future blessings are contingent upon G-d s forgiveness.
“O Lord, in accordance with all Thy righteous acts, let now Thine anger and Thy wrath turn away from Thy city Jerusalem, Thy holy mountain; for because of our sins and the iniquities of our fathers, Jerusalem and Thy people have become a reproach to all those around us. “So now, our G-d, listen to the prayer of Thy servant and to his supplications, and for Thy sake, O Lord, let Thy face shine on Thy desolate sanctuary. “O my G-d, incline Thine ear and hear! Open Thine eyes and see our desolations and the city which is called by Thy name; for we are not presenting our supplications before Thee on account of any merits of our own, but on account of Thy great compassion. “O Lord, hear! O Lord, forgive! O Lord, listen and take action! For Thine own sake, O my G-d, do not delay, because Thy city and Thy people are called by Thy name.”
Now while I was speaking and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my G-d in behalf of the holy mountain of my G-d, while I was still speaking in prayer, then the man Gabriel, whom I had seen in the vision previously, came to me in my extreme weariness about the time of the evening offering. And he gave me instruction and talked with me, and said, “O Daniel, I have now come forth to give you insight with understanding. “At the beginning of your supplications the command was issued, and I have come to tell you, for you are highly esteemed; so give heed to the message and gain understanding of the vision.” – Daniel (9:16-23)
Gaddi Efrayim Prayer of Petition On Holy Mountain:
I, Efrayim sat down and cried. I mourned and continued to fast and pray to the Most High of heaven. I said, Almighty of Heaven, Great and awe-inspiring Abba Avinu, You faithfully keep your promise and show mercy to those who love you and obey your commandments. Open your eyes, and pay close attention with your ears to what I, your Efrayim son, praying. I am praying you day and night about your children of Israel and including myself, my ancestors and I, those who have sinned against you.
I confess all the sins that we israelites have committed against you as well as the sins that my father’s family and I have committed. And presenting my supplication before the Lord my HaShem in behalf of the holy mountain of my G-d, We have done the wrong thing and haven’t obeyed the commandments, laws or regulations that you gave us through Moses Rabbienu, your servant and never kept the faith in Mashiach your faithful of “beloved son” / “chosen one” and couldn’t able to walk in his footsteps and didn’t obeyed your words.
Our Most High, listen to my prayer with requests. For your own sake, Most High, look favorably on your holy place, which is lying in ruins. Open your ears and listen, My Elohim. Open your eyes and look at our ruins and at the city called by your name.
Remember, please, the word you gave through your servant Moshe, ‘If you break faith, I will scatter you among the peoples; but if you return to me, observe my mitzvot and obey them, then, even if your scattered ones are in the most distant part of heaven, nevertheless, I will collect them from there and bring them to the place I have chosen for bearing my name.
We are requesting you not because of we are righteous, but because of your compassion.Let me return to you, my Most High Ancient one, Yes, I Turned away from you, but realized and repented later.
I have been made Teshuva following Zion Torah, approaching Cohen Gadol and afflicted my soul for the atonement in the heavens above(Yerushalayim shel LeMala) and returned to Mashiach Torah. When I had been made to understand, I struck my thigh in shame and remorse, bearing the weight of the disgrace acquired when I was young. I am surrendering my soul along with Israel souls to your merciful hand and commit that I obey you and word (spirit of Torah) of your grace in the merit of Avraham, Yitzchak and Yaaqov and in the merit of Yeshua haMashiach. Amein.
(LISTEN and OBEY the “VOICE”/ “WORD” of Most Ancient Holy one of Israel)
BeitYaaqov Community Says : “We will do and We will Hear”
Mountain of Most High:
Now it shall come to pass in the latter days that the mountain of HaShem’s house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow to it.
Many people shall come and say, “Come, and let us go up to the mountain of HaShem, to the house of the G-d of Jacob; He will teach us His ways, and we shall walk in His paths.” For out of Zion shall go forth the Torah, and the Word of HaShem from Jerusalem. He shall judge between the nations, and rebuke many people; they shall beat their swords into PlowShares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore.
O house of Jacob, come and let us walk in the light of HaShem. -Isaiah 2:2-5
Come, let us go up to the Mountain of Most High! The Holy one Blessed Be He, will teach us His ways!
Behar, meaning “on the mountain,” refers to Mount Sinai, the place where the Torah was given to Moses. In this studies we learn about the laws of the Sabbatical (Shmita) and Jubilee (Yovel) years. According to the law of Shmita, every seventh year is to be a Shabbat of complete rest for the land. Although the people were allowed to gather and eat whatever the land produced on its own, they were forbidden to plow, plant, or harvest the land. G-d guaranteed that in the sixth year of the seven-year cycle the harvest would be so bountiful that the people would have enough to eat until the harvest of the eighth year. The Torah notes that the land is G-d’s; we are merely tenants on it, and the land has rights.
In addition, G-d commanded the Israelite to count seven times seven years – a total of 49 years or seven full Sabbatical cycles – and to announce the arrival of the 50th year, the Yovel with a blast of the shofar on Yom Kippur. In a Jubilee year the land would not be cultivated, land and houses which were not in walled cities would be returned to the original owners, and all Hebrew slaves would be set free. The Torah says, “You will proclaim release throughout the land for all its inhabitants.” Behar ends with a prohibition against a variety of idolatrous practices: setting up idols, carved images, pillars, or standing stones.
GOOD NEWS about Jubilee Release:
Torah points to the Messiah and Tikun Olam. Specifically, it describes and relates to the Jubilee, which was given as a foreshadowing of the acceptable year of the Lord.
- The forgiveness of debts and sin’s and return of slaves.
- G-d’s agent of salvation is Melkizedek who performs actions associated directly with G-d, such as the atoning for sin and executing judgement upon the world
- With the Melchizedek Order, (dominion) that passes from Belial and returns to the Sons of Light
- “Jerusalem above” is Binah as Jubilee ( i. e the symbol of freedom/redemption )
- However Concept is linked to the Feast of Shavuot, which in turn is associated with the Jubilee, representing the coming Kingdom ( Malchut).
Besorah – Good news of redemption:
This “Gospel” / “Good News” in new testament was resembling in the Torah about commandments regarding the Yovel Year, also called “Jubilees,” where every fifty years, debts were forgiven and properties returned to their original owners.
The Yovel Year has heavy Messianic significance in Jewish literature. The prophet Isaiah 61 makes the connection between the elements of the Yovel year commandment and their ultimate fulfillment by the Messiah.The forgiveness of debts and return of slaves is also called the “Jubilee release.”
Just as the Yovel year brought freedom to captives, forgiveness of debts and a restoration of things to their original order, the Messianic kingdom will bring freedom, forgiveness and a restoration of the the name of G-d, Israel and transformation from old to new creation ( i.e physical and spiritual healing)
Jubilee Release in New Testament:
John’s chief concern is with the forgiveness of sin,(LAMB) not the restoration of the Kingdom. And Theme of “forgiveness of sin” is associated with the Passover theme (i.e., the “Lamb of G-d”), and victory over the demonic realm. Messiah who comes to deal with sin. And Yeshua is also the Messiah coming to restore all things, as associated with the Yovel (Jubilee) year.
On the 10th of Tishrei (Yom Kippur) of the Jubilee year, G-d commanded a horn to be blown:
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. – Leviticus 25:8-10
Salvation sacrifice of Yom Kippur:
Yom Kippur is the day that G-d would forgive all the sins of all the people in every generation – in essence this was their salvation sacrifice.
In the context of the Hebrews in New Testament shows that Yeshua is the permanent Yom Kippur salvation sacrifice and that His priesthood is part of a heavenly priesthood in above Mishkyan. …but on the better promise of the Messiah, whose priesthood is eternal – Hebrews 5:6-9, 7:20-22, 8:6.
But only achieves its heavenly result, when carried out in physical action on earth (i.e., Yeshua holy work from the heaven lies to be the Yom Kippur sacrifice)…… ..
Yom Kippur is called a “mikvah,” for, whereas teshuvah (repentance) earns us Divine forgiveness and the right to continue, atonement wipes the slate clean, and gives us a fresh start. Expressed another way, the salvation that will come at Yom Kippur, follows our repentance and forgiveness:
Modern Hassidic commentary reflects how the essence of Yom Kippur is not so much associated with the defeat of the evil realm, as it is expressed in terms of salvation and also expressed in terms of our soul “bonding” or “cleaving” with G-d.
The book of Hebrews context which shows how sin had to be dealt with (when Yeshua came) before the ultimate salvation can take effect (when He returns) in physical realm:
For Messiah is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of G-d for us: Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment: So Messiah was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. – Hebrews 9:24-28
According to the Israel History which is not fulfilling Shemita and Jubilee is a symptom of Israel’s diseased spiritual status. The “sign of the Covenant” (the Torah) became a curse. No! its intention is blessings to the Israel. This is a reason Messiah had to come and renew the Covenant, only on better terms, reverting of the Torah back to its original intention — a blessing.
Good News of Redemption – Initiate the jubilee release freedom and proclaiming liberty – Our sins are forgiven and “Curse ‘s” is removed.
Its sign on Yeshua confirming that He is the one who is bringing Good news of redemption is called the “Jubilee release” — the “good news” from Most High.
We are even told that the Gospel was preached to the children of Israel in Moses time: …. for Good News has also been proclaimed to us, just as it was to them…… – Hebrews 4:2
Yeshua our Mashiach initiated the Jubilee Release:
The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord. –Luke 4:18-19
Yeshua Messiah has come to initiate the Jubilee release and declaring Year of Freedom .The freedom of the knowledge is to attaining a higher understanding of the Torah.
Yeshua is Messiah and He is the Son of Living one/ Chosen one who has come to initiate the Jubilee release. This is the “Gospel” / “Good News message.
But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. For if that first covenant had been faultless, then should no place have been sought for the second. For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah. -Hebrews 8:6-8
It will not be like the covenant I made with their fathers on the day I took them by their hand and brought them out of the land of Egypt; because they, for their part, violated my covenant, even though I, for my part, was a husband to them,” says Adonai. “For this is the covenant I will make with the house of Isra’el after those days,” says Adonai: “I will put my Torah within them and write it on their hearts; I will be their G-d, and they will be my people.– Jeremiah 31:31-32
Yerushalayim, Tziyon, Bringer of Good news, Go Up on a High Mountain ( Isaiah 40 : 9 – 10). As it is written: Lamb is standing on Tzyion Mountain -Revelation 14:1
Witness in Yeshua HaMashiach – Mashiach ben Yosef testimony
Lets be clear and differentiate with Gospel or Good News which was proclaimed during the time of Moses, which was initiated by our Messiah.
The same Good news proclaimed by the apostles based on the torah/prophets writings about Messiah and Redemption. but also they have given Witness in Yeshua Ha Mashiach.
So After resurrection with great power all the apostles gave Witness to the resurrection of the Yeshua. – Acts 4: 33
And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel/good news of Messiah. –Romans 15:29
So After resurrection with great power all the apostles gave Witness to the resurrection of the Yeshua. –Acts 4: 33
Who Keep the Commandments of God (Torah) and have the Testimony(i.e witness) of Yeshua Messiah. Rev12:17.
After the resurrection of Yeshua, He instructed his disciples to go and preach teshuvah (repentance) and Torah(Messiah Torah) to all nations in His name(Authority), which means according to His teachings.
Yeshua resurrection is about testimony who is sitting on the right side of Elohim, but the important context here is every true disciple need to resurrect from the dead .
How do We resurrect ourselves?
Yes, I gave it all up in order to know him, that is, to know the power of his resurrection and the fellowship of his sufferings as I am being conformed to his death, so that somehow I might arrive at being resurrected from the dead. It is not that I have already obtained it or already reached the goal — no, I keep pursuing it in the hope of taking hold of that for which the Messiah Yeshua took hold of me. – Philippians 3 : 10 – 12
The awakening starts from below which connects to upper light, enables one to tune out the world and ascend spiritually and redemption depends on the study of Mashiach Torah . The secrets of Torah bring the redemption. Redeeming Truth by setting up people of truth and Sanctifying G-d. Our Mashiach teaching has the ability to free a person completely from their own inner exile and elevate them to a state and situation of personal redemption.
The “good things to come” will achieve their realization in the “Jubilee,” which is associated with Binah, called the “hidden source of freedom.” (i.e., “When that which is perfect comes” – 1 Corinthians 13:10.
In turn, the earthly tzaddikim benefit from his holy actions. The “New Covenant” is associated with Binah, which is “freedom” (redemption) and specifically the tzadikkim ( i.e rigtheous ones) in this context (i.e., Galatians 4:26).
Yovel, or Jubilee, as described in Leviticus :
“You shall count off seven Sabbaths of years, seven times seven years; and there shall be to you the days of seven Sabbaths of years, even forty-nine years. Then you shall sound the loud shofar on the tenth day of the seventh month. On the Day of Atonement you shall sound the shofar throughout all your land. You shall make the fiftieth year holy, and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee to you; and each of you shall return to his own property, and each of you shall return to his family.” -Leviticus 25:8-10
Pirkei Avot says: “Rabbi Yehoshua ben Levi said, “…And the tablets were the work of G-d, and the writing was the writing of G-d, engraven (????) upon the Tablets” (Exodus. 32:16). Read not ???? charut (engraven), but ???? cherut (freedom), for you will find no free man except for him who is occupied in learning of Torah.”
Pirkei Avot 6:2
Yaakov Says: “…he who looks into the perfect Torah of Freedom ( Torat HaCheirut), and continues, not being a hearer who forgets, but a doer of the work, this man will be blessed in what he does.” -James 1:25
R’ Asher Brander comments: This is the powerful message of Yovel. Each seven-year shemittah (sabbatical) cycle represents a rung, a new level achieved within the world while Yovel, which follows the seventh shemittah year, represents the dawn of a completely new world.
The Zohar says that this is accomplished by the Zeir Anpin, the Vav, the Son,
“This is through the mystic influence of the Vau, who is always in readiness to pour on it blessing, and who is the “son of freedom” and “son of Jubilee”, who obtains for slaves their freedom. He is a scion of the supernal world, and the author of all life, of all illuminations, and all exalted states.” Zohar 1:124b, Soncino Press Edition
Yeshua says: “Yeshua answered them, “Amein, I tell you, everyone who commits sin is the slave of sin. A slave doesn’t live in the house forever. A son remains forever. If therefore the Son makes you free, you will be free indeed.” -John 8:34-36
… For this is the time decreed for the “year of Melchizadek’s favor,”
The “messenger who brings good news, who announces Salvation” is the one of whom it is written; “to proclaim the year of YHWH’s favor, the day of the vengeance of our G-d; to comfort all who mourn – Isaiah 61:2
“Who says to Zion ‘Your ELOHIM reigns’” (Isaiah 52:7). Zion is the congregation of all the sons of righteousness. (…) by the judgment of G-d, just as t is written concerning him; “who says to Zion “Your divine being reigns” -Isaiah 52:7
we turn to the writings of Qumran (Dead Sea Scrolls) where the Yovel year is tied to the Messiah of Isaiah 61, who is in turn directly associated with Melchizedek.
11Q13, Col. 2 – … And concerning what Scripture says, “In this year of Jubilee you shall return everyone of you, to your property (Leviticus 25:13). And what is also written; and this is the manner of the remission; every creditor shall remit the claim that is held against a neighbor, not exacting it of a neighbor who is a member of the community, because God’s remission has been proclaimed” (Deuteronomy 15:2) the interpretation is that it applies to the Last Days and concerns the captives just as Isaiah said: “To proclaim the Jubilee to the captives (Isaiah 61:1) … just as … and from the inheritance of Melchizadek, for … Melchizadek, who will return them to what is rightfully theirs. He will proclaim to them the Jubilee, thereby releasing them from the debt of their sins. He shall proclaim this decree in the first week of the Jubilee period that follows nine Jubilee periods. Then the “Day of Atonement” shall follow after the tenth Jubilee period, when he shall atone for all the Sons of Light, and the people who are predestined to Melchizadek … upon them … For this is the time decreed for the “year of Melchizadek’s favor,” and by his might he will judge God’s holy ones and so establish a righteous kingdom, as it is written about him in the songs of David: “An ELOHIM has taken his place in the council of EL; in the midst of the ELOHIM he holds judgment (Psalm 82:1). Scripture also says about him: “Over it take your seat in the highest heaven; an ELOHIM will judge the peoples” (Psalm 7:7-8). Concerning what Scripture says about him: “How long will you judge unjustly, and show partiality with the wicked? Selah” (Psalm 82:2). The interpretation applies to Belial and the spirits predestined to him, because all of them have rebelled, turning from God’s precepts and so becoming utterly wicked. Therefore Melchizadek will thoroughly prosecute the vengeance required by God’s statutes. Also, he will deliver all the captives from the power of Belial, and from the power of the spirits predestined to him. Allied with him will be all the “righteous ELOHIM” (Isaiah 61:3). The … is that whi(ch) … all) the ELOHIM. The “messenger who brings good news, who announces Salvation” is the one of whom it is written; “to proclaim the year of YHWH’s favor, the day of the vengeance of our God; to comfort all who mourn (Isaiah 61:2). This scriputure’s interpretation: he is to instruct them about all the periods of history for eternity … and in the statutes of the truth … dominion that passes from Belial and returns to the Sons of Light … by the judgment of God, just as it is written concerning him; “Who says to Zion ‘Your ELOHIM reigns’” (Isaiah 52:7). Zion is the congregation of all the sons of righteousness, who uphold the covenant and turn from walking in the way of the people. “Your ELOHIM” is Melchizadek, who will deliver then from the power of Belial. Concerning what scriputre says, “Then you shall have the trumpet sounded loud in the seventh month …” (Leviticus 25:9).
As it is Said: For the children of Yisrael are Mine as slaves, they are My slaves, and not slaves to slaves. When Yovel arrives the a slave becomes once again a freeman, a man devoted only to the service of HaShem, and not to a human master.
BEHAR – By Rabbi Avraham Greenbaum
THE LAND BELONGS TO G-D
“To G-d belongs the land and its fullness, the earth and its inhabitants.” (Psalms 24:1). “The heavens, the heavens belong to G-d, but the earth He GAVE TO THE SONS OF ADAM. The dead will not praise G-d nor all who go down to desolation. But we will praise G-d from now and forever! Halleluyah!” (Psalms 115:16-17).
Our present parshah, BEHAR, and its “sister”, next week’s parshah of BECHUKOSAI, which in some years is read on the same Shabbat, explain under what conditions the Earth and its treasures are given in trust to the sons of man, and when the trust is taken back by its rightful Owner — if men breach the deed of trust, which is the Torah, G-d’s Covenant.
The social, economic, ecological and environmental lessons of BEHAR are particularly urgent today, when men act as lords of the Earth, owning and controlling vast tracts, depleting and destroying her gifts, despoiling her of her treasures for their own short-sighted gain and pleasure, without ever pausing to consider: Who really owns all this? For what purpose did He make it? On the contrary, the Torah commands us to appoint seasons and special years in which we all reflect on Who owns everything and learn to respect His creation.
BEHAR continues with the theme of the cycle of time, which was also central in last week’s parshah of EMOR in the section dealing with the annual cycle of festivals (Leviticus Ch. 23). The section in EMOR began with the first of all of G-d’s “appointed seasons”, the Holy Shabbat, which is the crown of G-d’s Covenant. BEHAR takes the concepts of “Six days of work, one day of rest” a level higher, dealing with the cycle of years, which is measured in circuits of 7 x 7 Sabbaticals, followed by the fiftieth Jubilee year.
Our parshah of BEHAR thus begins with the Shemittah cycle in which the land is to be worked and tilled for six years, after which it is to be left “fallow” throughout the seventh year. The Torah gives us a picture of an idyllic world in which independent owner-farmers are raising their wheat and grains for bread and tending their vineyards for wine. After all their gifts to the poor and tithes to the priests and Levites etc. during the six years of labor, they are to go a step further in the seventh year, giving their very fields and vineyards back to their true Owner. In the seventh year, they are not allowed to work their own land. Instead, they must open their gates to everyone so that all can have a share in the fruits from the holy Table of G-d — the produce of Israel in the Shemittah year has a special sanctity. Even the animals have their share in the fruits of the Shemittah year — for like us, they too are G-d’s guests on His amazing Earth. The Shemittah cycle is a fundamental rhythm in time designed to help us constantly keep in mind that G-d is the true Owner — of all the world around us and of our very selves.
The fifty-year Jubilee cycle takes us to even higher levels of this awareness. The Jubilee cycle is like a gracious cosmic game in which even the losers eventually get to go back and have a fresh to start all over again — because G-d, the true Owner and Master of all the land and its inhabitants, is truly compassionate. Even in the idyllic world of independent land-owners, one tends to be more successful, while another is less successful. In time, one is forced to sell his land and even his house. Then he falls into debt, and eventually he becomes enslaved. In the Jubilee year, signaled by the trumpeting of the Shofar of Freedom on Yom Kippur of that year, all the slaves go free and all the fields and orchards go back to their original owners.
In our parshah, the Torah sets forth the code of laws applying to ownership of land in particular, and also of other forms of property, and under what conditions. The laws in our parshah include those of sale, and of business honesty and integrity. The forms of property include people’s own selves: under the law of slavery, one person might become the “property” of someone else, whether in the legal or economic sense, or in the spiritual sense, where a person may even fall so low as to sell himself to some form of idolatry.
Rashi on Leviticus 26:1 explains the “moral logic” underlying the sequence of laws set forth in our parshah: “At first the Torah warns about the observance of the Sabbatical year. But if a person is greedy for money and falls under suspicion of violating the Sabbatical year, he ends up selling his possessions. That is why the Torah juxtaposes here the laws of sale, including the sale of moveable articles. If the person still does not repent, he ends up selling his hereditary land. If he still does not repent, he ends up selling his house. If he still does not repent, he has to borrow on interest. in the end he sells his very self, not just to an Israelite, but even to an idol-worshipper.”
Yet even the most degraded goes free in the Jubilee year, in which the blast of the Sinai trumpet of Freedom on the Day of At-One-ment signifies that all the debts have been paid through the redemptive power of Binah, the Fiftieth Gate. This theme of freedom in our parshah is particular relevant to us in the present season, as we count the days of the Omer in the seven-fold count of the days and weeks leading up to the Fiftieth Day, the Day of the New Offering, season of the Giving of the Torah: Freedom.
At the very heart of the entire system of redemption set forth in the Torah through the festival cycle and through the Sabbatical and Jubilee cycles lies the Shabbat, which is the very essence of the Sinaitic code. When Moses first asked Pharoah to free the Israelites, all he requested was that they should go “into the wilderness” (away from the technology of civilization) in order to liberate themselves from slavery to earthly lords of the land like Pharaoh. The commandment of Shabbat was given at Marah (Exodus 15:25), prior to the Giving of the Torah at Sinai. The concept of Shabbat is built into the concept of the Manna, which appeared for six days of the week with a double-portion on the sixth day. Shabbat is the fourth commandment. Immediately after the Ten Commandments in Exodus ch. 20, the Torah begins MISHPATIM with the laws of slavery, which involve the Sabbatical and Jubilee concepts.
Now in BEHAR, as we approach the conclusion of the elaboration of the Sinaitic code (BECHUKOSAI sets the seal on this, while the name of our parshah — “On the Mount” — reminds us of Sinai) the Torah returns to the theme of Shabbat as being at the very center of the Covenant. The concluding verse of our parshah is: “Guard My Sabbaths and have reverence for My Sanctuary, I am Hashem” (Leviticus 26:2). The entire time-scheme set forth in BEHAR — the Shemittahs and Jubilee year — is founded on the concept of Shabbat. Then in the following parshah, BECHUKOSAI, we see that the vengeance of the Covenant is built around a structure of seven-fold punishments for the spiral of sin caused by the violation of the Shabbat.
It is a strange irony that the observance of the Shabbat as set forth in the Shulchan Aruch, the practical Code of Jewish law, is something that most of the contemporary world finds impossible to accept. While the entire world accepts the concept of the Work and Leisure cycle, the world is unable to accept that a person may voluntarily take upon himself to abstain from all kinds of activities on the Sabbath day, and so too in the Sabbatical year, in order to show that he takes upon himself the Kingdom of Heaven, the world of the true Sabbath.
No serious political or intellectual commentator today would take seriously the idea that the complete observance of Shabbat and Shemittah, including abstinence by Israelites from the 39 prohibited labors on Shabbat and all the prohibited labors of Shemittah, could be the key to the redemption of Israel and saving the world ecology.
This contemporary neglect of the concept of Shabas a serious concept is in stark contrast to the centrality of the Shabbat in the prophetic vision of the world of the future, in which the Sanctuary in Yerushalayim is at the very center.
“For so says HaShem to the castrated who will guard My Sabbaths and chose what I desired and who hold by My Covenant. And I have given them in My House and within My walls a place and a name better than sons and daughters, I will give him an eternal name that will never be cut off. And the sons of the strange people who will be attached to HaShem to minister to Him and to love the name of HaShem, to be to Him as servants — all who keep the Shabbos and do not transgress it, and who hold by My Covenant — I will bring them to My holy Mountain and make them rejoice in the House of My Prayer, their whole-offerings and peace-offerings will be for favor on My Altar, for My House will be called The House of Prayer for all the peoples. Thus says HaShem, Who gathers the scattered of Israel — more will I gather upon him and those of his who have already been gathered.” (Isaiah 56:7).
In other words, in the world of truth, where everything belongs to G-d (as opposed to the world of the lords of the land, where everything is falsehood) the pride of place goes to those who weekly take on the discipline of Shabbat, abstaining from every form of the 39 forbidden labors as explained by the sages, in order to receive the holiness of the day.
It is in strange contrast that the observance of Shabbat and the Shemittah in the Land of Israel are today matters of contention, with a majority of the population apparently not against blatant violation and defiance of the Shabbat, which is publicly favored by leading judges, politicians and commentators.
In order to save Israel, there needs to be a full-scale international program to explain to Jews, Christians, Muslims and people of other faiths that the observance of Shabbat and Shemittah by true Israelites, with the support of gentiles, is in fact the very key to bringing prosperity and blessing into the entire world.
The observance of Shabbat and of Shemittah is an art-form, in which man submits himself to a code which focuses his mind on the ways we interact with and manipulate the environment on the days of the week and during the non-Sabbatical years.
It is through abstinence from manipulating the environment for one day of the week that we learn how to elevate our activities on the other six days, and we turn our daily work into the work of building a sanctuary of holiness around us here in this world. Observance of Shabbat and Shemittah enhance our respect for the natural world around us and for the various grades and levels of life and being. The Shemittah teaches respect for the environment and ecology.
Shabbat is the key to the entire redemption: “If Israel will keep two Shabbosos, the Son of David will come immediately.”
Shabbat Shalom!!! – Rabbi Avraham Yehoshua Greenbaum
Haftarot Behar – On the mount – Jeremiah 32:6-27
The haftarah reading for Behar draws on the Torah teaching from Torah portion B’har. It is connected because of the truth that the Land is Israel’s eternal inheritance – not because of obedience, but because of HaShem’s promises. In the midst of Jeremiah’s rebuke of Israel and the insight that they were to be driven from the Land because of disobedience – G-d tells Jeremiah to buy a field.
The Land shall not be sold permanently, for the Land is Mine; for you are strangers and sojourners with Me. -Leviticus 25:23
And from the haftarah :
You have brought Your people Israel out of the land of Egypt with signs and wonders, with a strong hand and an outstretched arm, and with great terror; You have given them this land, of which You swore to their fathers to give them – “a land flowing with milk and honey.” -Jeremiah 32:21-22
It is about HaShem dwelling in time and space amongst His people. And the Land is of vital importance to that – and obedience within the Land is commanded.
The Hope of Israel:
“Houses, fields and vineyards will again be bought in this land.” -Jeremiah 32:15
“Buy my field in Anatot, since you have the right of redemption to purchase it.” -Jeremiah 32:7
Even though he knows that the city is about to be destroyed and the rest of the land conquered, in obedience to the Lord, Jeremiah redeems the land.
In doing so, he affirms his faith in the Eternal who promised the redemption of Israel — that houses and fields would once again be bought in the land. -Jeremiah 32:15
Everyone should trusts in G-d’s mercy. One day, G-d will bring His people back home to the Land and to Himself.
“Ah, Sovereign Lord, you have made the heavens and the earth by your great power and outstretched arm. Nothing is too hard for you.” -Jeremiah 32:17
We will see that the children of Israel return to Most High and Torah of Mashiach, And will hug in the Holy Land, and by obeying and listening the “VOICE of Most Ancient Holy One of Israel”, will bring offerings in a righteous way on the holy mountain and also bring the Ark of the covenant with pure heart in the right place ( i.e In Har HaBayit, on the foundation Stone) .
We will Welcome the son of David on Mount Zion, Jerusalem.
[ Ha Khadosh Baruch Hu – Baruch HaBa B’Shem Adonai ] – Gaddi, President,BetYisrael International.
Gaddi – President