View as Webpage

TORAH PORTION: BEHAR

Parashat Behar

May 25, 2024 | 17 Iyyar 5784

Torah: Leviticus 25:1–26:2 Triennial: Leviticus 25:29–26:2

Haftorah: Jeremiah 32:6–27

We believe that in times of great strife, words of Torah can provide stability and comfort in our lives.

We know that you join us in praying for the safety of our soldiers and citizens, and that together we mourn the terrible losses already suffered.

We stand together for a strong and secure Israel.

In this week's Torah Sparks, you'll find a D'var Torah on the Torah portion by Bex Stern-Rosenblatt called "Resting in Chaos", Rabbi Daniel Raphael Silverstein asks shares insights from Hassidut in a video titled "Even better Than Learning Torah", and Ilana Kurshan reflects on the parashah through poetry in a piece called "This Land Is Your Land".

Choose a Torah Sparks Subscription!
Download TORAH SPARKS Printer-Friendly File

D'VAR TORAH

Resting In Chaos

Bex Stern-Rosenblatt

Parashah



On the seventh day of creation, God rested. For the seventh year, we read in our parashah, the earth rested. We might have expected the text to say that we rested during that seventh year. After all, we were the ones doing all the work on the earth for the previous six, reaping and sowing and pruning. Just as we read that God created for six days and rested on the seventh, we might expect to find that we transformed the wilderness to cultivated land for six years and rested on the seventh year. We stopped our work. But it is not for our sake that this Shabbat is observed. This seventh year will be a “Shabbat shabbaton for the earth, a shabbat for God.” 


We do have our own rest. We rest on Shabbat, the seventh day, just as God rested. And furthermore, the Jubilee year is for us. It is a reset for us, a return to the initial conditions of entering the land. Those who were enslaved are set free and we all return to our ancestral holdings. So why is the seventh year not a rest for us as well as the land? How might the case of the earth during the shmita year help us understand what God was doing during creation and Shabbat? 


The earth is an active character in the Tanakh. The earth cries and vomits, mourns and ejects. More than that, the Land of Israel plays a special role as home to God. Much of Leviticus has been devoted to explaining how to keep such a home from contracting impurity and how to cleanse it when it does. But even as the earth is an active character, even as the Land of Israel can act to save itself, the earth does no wrong in the Tanakh. The earth plays defense, but does not create, for good or for bad. 


So why does the earth need to rest? Or rather, what does it mean for the earth to rest? The work of the earth, as noted back in the first chapter of Genesis, is to bring out or produce vegetation. During the shmita year, this activity does not stop. Rather, humans stop interceding in it. The earth gives forth whatever vegetation it happens to give forth. In the sixth year, before shmita, the earth and the humans do have to work harder. Together, we have to produce enough food to last us all through the period of being fallow. As noted by Jacob Milgrom, this extra work on the final year matches the great work of God on the final day, the creation of humans. 


The counting of these years begins when we enter the land. Before then, the earth did not need a shmita year. Perhaps, before then, the land was already effectively in a state of shmita. The land rested until we disturbed its slumber. The land hummed along contentedly, producing whatever vegetation it happened to produce, until we showed up with our vines and our seeds. 


The word for earth, for land, shows up before creation. We read that the earth was tohu vavohu, vast and void, chaotic emptiness. God’s creation, God’s acts of separation, of seeing, of naming, turn the earth into an active character. And perhaps, it is from these acts that the earth too needs to rest. God rests and we rest once a week. We are the ones changing the face of reality. But every seven years, the earth needs to rest as well. The earth needs to drift back towards that state of tohu vavohu. The earth needs a moment, a year, of rest in the spirit of the flood which once covered it up, destroyed it, protected it from us, and returned it to its watery origins. 


Likewise, for us and for God, we rest. We return to the beginning. We go back before creation. For both of us, the story starts with speech. Immediately upon existing, we are naming, dividing, creating, giving meaning. Shabbat invites us to dip back into the vast and void and trust that the current will carry us to a fruitful new week.

HASSIDUT

Even Better Than Learning Torah

Rabbi Daniel Raphael Silverstein

Insights from Hassidut

*

Rabbi Daniel Silverstein teaches Hassidut at the CY and directs Applied Jewish Spirituality (www.appliedjewishspirituality.org). In these weekly videos, he shares Hassidic insights on the parashah or calendar.

WHITE FIRE: POETRY ON THE PARASHAH

This Land Is Your Land

Ilana Kurshan












Six years we work the land. We sow and plant,

And water, prune, and tend and pick and reap

The farmer rises early, ere the dawn

And falls, each night, to sweet and tired sleep. 


Six years we gather, spend, lay waste, acquire,

Our hard-won crops are ours to eat or sell,

The cash we earn is ours to save or spend,

Or give to those who fare not quite as well.


Six years, God says, the land is ours to work,

And so we do, with toil and with sweat.

We think we are the masters, always were--

How easy, when so busy, to forget—


The land was God’s before the land was ours. 

And like God rested on the seventh day,

We give the land the seventh year to rest 

Keep shut the shed. The hoe and plow can stay. 


Whatever grows will grow that seventh year,

The farmer doesn’t plant the seeds or till,

The crops that grow belong to all to take,

And anyone may come and eat their fill. 


The butterflies drink nectar and the birds

Build nests between the branches, and below,

The land lies fallow, yielding what it yields,

In summer sun, the wild berries grow. 


Each seventh year, we stay our hands, let go--

This land is Your land, God’s. And now we know.


*

The Talmud teaches that the Torah was given in black fire on white fire (Y. Shekalim 6:1). The black fire is the letters of the Torah scroll, and the white fire is the parchment background. In this column, consisting of a poem on each parashah, I will try to illuminate the white fire of Torah – the midrashim, stories, and interpretations that carve out the negative space of the letters and give them shape.

Support Torah Sparks

 

Do you love Torah Sparks? It's brought to you by The Fuchsberg Jerusalem Center and we rely on your contributions to keep the learning going. Support Torah Sparks by making a donation to FJC or by selecting a subscription below:

Choose a Torah Sparks Subscription!

Access the Torah Sparks Archive

For more information about the Fuchsberg Jerusalem Center, please sign up for our weekly FJC Newsletter, visit our website or contact us at israel@fuchsbergcenter.org.