Thursday, November 21, 2013

The Little Book In The Torah

Surrounding the verses 35 and 36 of Numbers chapter 10 in the Hebrew text there are two inverted Nuns.  This is the form of the Hebrew letter, Nun:  נ.  An inverted Nun takes the form of a bracket.

The sages explain that these inverted Nuns bracket these two verses to set them off as a little book, a sefer of the Torah itself.  As a result the book of Numbers is divided into three books, the chapters and verses that come before this little book, then this little book, then the chapters that come after this little book.  As a result, the Torah is made to be composed of seven books instead of five books.

Now the content of this "little book" found inside the book of Numbers is of great importance.  Just how important it is is recognized every time the Torah Scroll is taken out of the ark in every synagogue. For then this little book of two verses is read:

'And it came to pass, when the ark set forward, that Moses said: "Rise up, O HASHEM, and let Your enemies be scattered; and let them that hate You flee before You."
And when it rested, he said: "Return, O HASHEM, unto the ten thousands of the families of Israel."'

The content of this "little book"of two verses includes the whole essence of the story of all the Torah and the Good News of the Mashiach of Israel, from beginning to end, just as the ark itself contains the Torah.  For the Torah read together with the Good News is the story of the redemption of Israel, both of the heart and of the body of the whole family, and this is the blessing that reveals the Creator becoming the Redeemer of the world.

As Hashem rises up in judgment upon all that is anti-Israel, all that is anti-Torah, all that is anti-Mashiach, against all anti-Semitism, He demonstrates that all of this hatred is hatred only of Him.  And as He overcomes it all through the power and force of His Voice of seven thunders, His holiness and love in the redemption of Israel His people and Zion His home in the earth, He brings salvation and blessing to all creation.


Wednesday, September 11, 2013

Hearing Seven Thunders In Psalms 29


Psalms Chapter 29 
תְּהִלִּים
א מִזְמוֹר, לְדָוִד: הָבוּ לַיהוָה, בְּנֵי אֵלִים; הָבוּ לַיהוָה, כָּבוֹד וָעֹז.

Poetic Reading
The heart of David in song. Confess the the truth of the One, the Only One, Israel’s God, all you the mighty children of the Mighty God!. Confess the truth that He alone is glorious and strong.

1 A Psalm of David. Ascribe unto 'The Name', O you children of might, ascribe unto 'The Name' glory and strength.

Poetic Commentary
Angels of the Revelation, Let us join with you to acknowledge the God of Israel. Let us join together to acknowledge Him as the God of all glory and strength! 

ב הָבוּ לַיהוָה, כְּבוֹד שְׁמוֹ; הִשְׁתַּחֲווּ לַיהוָה, בְּהַדְרַת-קֹדֶשׁ.

Poetic Reading
Give your testimony on the witness stand, for creation is on trial. Will the creature steal the glory of his Creator? Let Israel give her testimony for her God! Let her rejoice in the glory of His name! Let her teach the nations the true worship of the One.


2 Ascribe unto 'The Name' the glory due unto His name; worship 'The Name' in the beauty of holiness.

Poetic Commentary 
With you, angels of the Revelation of the Messiah of Israel, Let us honor The Great Name. Let us join as one to ascribe to the Name of the God of Israel His due. And let us go on to attain our maturity, to acknowledge the One Holy Name by arranging ourselves according to the pattern of the beauty of holiness.

 

"When he had cried like a roaring lion, seven thunders uttered their voices."

The Voice of the First Day of Creation





ג קוֹל יְהוָה, עַל-הַמָּיִם:
אֵל-הַכָּבוֹד הִרְעִים; יְהוָה, עַל-מַיִם רַבִּים.



Poetic Reading

The thunderous voice of Israel’s God commands the tumultuous waves; He thunders over the roar of all the nations, commanding them to be still, to be mute and come to rest. The Glorious Power thunders! Israel’s God thunders, subduing the many waters of ice and fire.  The revelation of Israel's God subdues the chaos of hatred, the enmity toward Israel in the heart of the nations.


 

 The First of The Seven Thunders


Hashem Calling "Israel" Over The Waters 
Over The Waters of The Chaos 
The Chaos of The Nations


3 The voice of 'The Name' is upon the waters;
the God of glory thunders, even 'The Name' upon many waters.



Poetic Commentary

Go forth angel upon the white horse, ride upon the waters! Let your shofar blast and part the nations like waters! Announce the coming of the God of the Great Shabbat, the God of Israel! Go forth, let your white horse’s hooves pound upon the many waters! The chariot of the God of the Torah comes, with his glory in his voice, his voice like the waves of Heaven's thunder pounding upon the waters.

 

"When he had cried like a roaring lion, seven thunders uttered their voices."

The Voice of the Second Day of Creation





ד קוֹל-יְהוָה בַּכֹּחַ; קוֹל יְהוָה, בֶּהָדָר.


Poetic Reading

The thunderous voice of Israel’s God moves worlds like winds of dust. The thunderous voice of Israel’s God turns light into darkness and darkness into light. 







The Voice of the Third Day of Creation






The thunderous voice of Israel’s God hews down the world’s pillars; yes, Israel’s God hews down the pillars of His Temple.



 The Second of The Seven Thunders


Hashem Dividing The Waters
The Waters Above From The Waters Below
Making Israel The Rule


4a The voice of 'The Name' is powerful; 4b the voice of 'The Name' is full of majesty.


Poetic Commentary

4a The voice of Israel’s God thunders with great power, killing and making alive. Ride, you messengers! Angel upon the red horse, ride! Take away the world’s false peace as you ride! Take away false peace with the shofar blast of truth. With the truth spoken in the voice of God's love for Israel take from the nations, the children of violence, their false plan of peace.




 The Third of The Seven Thunders


Hashem Planting the Heavens and Earth
Making Them Fertile
with The Seed Potential of Israel

4b Every human heart aches, every human dream breaks, as the angel on a black horse passes through all lands. Let us join with her who opened the door to death but who was made the Mother of All Living through the grace of God's Great Revelation! She passes by to measure what the limits of poverty are that the human spirit can endure. Be true, oh black horse rider, to that judgment and mercy for the atonement that composes the majesty of the God of Israel!


"When he had cried like a roaring lion, seven thunders uttered their voices."

The Voice of the Fourth Day of Creation 

 

 

 

ה קוֹל יְהוָה, שֹׁבֵר אֲרָזִים; וַיְשַׁבֵּר יְהוָה, אֶת-אַרְזֵי הַלְּבָנוֹן.



 

Poetic Reading

He makes their pillars to fly like a young angel. At the sound of His thundering voice both the Temple and its rulers fly like fledglings, like newborn angels of God.

 The Fourth of The Seven Thunders


Hashem Turning The Soil of The Universe
Overturning The Nations
Cultivating The Seed of Israel


5 The voice of 'The Name' breaks the cedars; yea, The Name breaks in pieces the cedars of Lebanon.



 
Poetic Commentary

God breathes His name softly and the cedars of Lebanon break. Eber shakes, Assyria falls. God proclaims: “I am the God of Israel,” and the tall cedars break off from the root; the the nations break and fall toward hell… Death, like a vulture approaches the worlds, an angel riding on a pale horse. The head of Humanity is cut off and Israel’s king is anointed to reign over Adam, the Messiah of Israel enthroned on high! When the angel of Death approaches the Throne on an ash coloured horse, the angels themselves melt like gold and like silver, and are moulded anew. Let us all be broken and mended with Israel!

ו וַיַּרְקִידֵם כְּמוֹ-עֵגֶל; לְבָנוֹן וְשִׂרְיֹן, כְּמוֹ בֶן-רְאֵמִים.



Poetic Reading

Indeed, he makes the pillars to fly like a young angel. At the sound of His thundering voice both the Temple builders and its rulers fly like fledglings, like newborn angels of God.


6 He makes them also to skip like a calf; Lebanon and Sirion like a young wild-ox.



Poetic Commentary

On the day that the ashen horse passes through the nations, all lands will shift to and fro and move from their places. Lebanon and its high mountain will skip over a chasm that is open into hell. Like young calves they will skip in pursuit of one who is a Jew, and they will say to him, “Let us go with you, for we have heard that God is with you!” On the day that the ash coloured horse passes through a great mixed multitude will chase after the children of Israel.


"When he had cried like a roaring lion, seven thunders uttered their voices."

The Voice of the Fifth Day of Creation 




ז קוֹל-יְהוָה חֹצֵב; לַהֲבוֹת אֵשׁ.




 
Poetic Reading

The thunderous voice of Israel’s God engraves ten words of nothingness, shooting them like a flame of lightning fire, into His emptied place, sending them to form His creation.

 

 The Fifth of The Seven Thunders


Hashem Gardening The Universe
Pruning Back Fruitless Pride
Governing All By The Rule of Israel


7 The voice of 'The Name' hews out flames of fire.



Poetic Commentary

The voice of the God of Israel is a chariot of amber lightening. No sight can penetrate its love or comprehend its glory. Its arms are letters, the letters of God’s Torah. In a moment the letters of God's thunderous voice shall surgically strike the earth. The arms of the chariot of the God of Israel shall strike through the sun and make it bow down at the feet of Israel. So shall God's shofar reply to the shofar prayers of Israel.


 "When he had cried like a roaring lion, seven thunders uttered their voices."

 

The Voice of the Sixth Day of Creation 

 

 

ח קוֹל יְהוָה, יָחִיל מִדְבָּר; יָחִיל יְהוָה, מִדְבַּר קָדֵשׁ.


Poetic Reading 

The thunderous voice of Israel’s God trembles; creation hears and is shaken, a shaken wilderness. The thunderous voice of Israel’s God trembles and creation is shaken until it is no more, and until it is again, a gate of hope and holiness. 

 

 The Sixth of The Seven Thunders


Hashem Regenerating The Universe
Creating All Things New
Re-birthing all Nations With Israel


8 The voice of 'The Name' shakes the wilderness; The Name shakes the wilderness of Kadesh.


Poetic Commentary

The thunderous voice of the God of Israel rolls across the wilderness of the nations, the lonely place of death where Israel wanders. The continents quake and tremble. The planet is shattered like glass and holds its breath in fear. All its forests begin to wilt. The earth has no pulse. Then the twelve tribes of Israel ride upon the chariot of God’s voice, amidst the falling stars, beneath the black sun and the blood moon. Israel’s final testimony to the truth of her God begins. The breath of the trees is stirred, the world's heart begins again to beat.


"When he had cried like a roaring lion, seven thunders uttered their voices."

The Voice of the Seventh Day of Creation 

 

 

 

ט קוֹל יְהוָה, יְחוֹלֵל אַיָּלוֹת-- וַיֶּחֱשֹׂף יְעָרוֹת:
וּבְהֵיכָלוֹ-- כֻּלּוֹ, אֹמֵר כָּבוֹד.


Poetic Reading

The thunderous voice of Israel’s God makes all the heavens and earth give new birth. Old things are passed away, See, all things are made new! And in His Eternal Temple all voices are the echo of His awesome glory.

 

 The Seventh of The Seven Thunders


Hashem Resurrecting Heaven and Earth
Revealing The Righteous One On His Throne
Redeeming All Things With Israel


9 The voice of 'The Name' makes the deer to calve, and strips the forests bare; and in His temple all say: "Glory".



Poetic Commentary

Adam named the animals, then he sinned against their Maker and his violent hand came down upon them. The doe gave birth to the dying fawn. The shofar of the God of Israel rings with the wavering echoes of His voice, the sound of judgment and of great compassion throughout all the worlds, liberating all things from the curse of the sin of Adam. It is the moment for the birthing, the birthing of new heavens and a new earth. All worlds shall be planted within the forests of God. The doe shall give birth to her eternal fawns. Jerusalem roars with the voices of joy above and below, in the praises of the God of Israel!


י יְהוָה, לַמַּבּוּל יָשָׁב; וַיֵּשֶׁב יְהוָה, מֶלֶךְ לְעוֹלָם.


Poetic Reading

The God of Israel sat as a King and waited at the time of the flood for the worlds above, the officers of His court, to execute His word. The God of Israel sits as the King over all eternity. 




10 'The Name' sat enthroned at the flood; yes, 'The Name' sits as King for ever.


Poetic Commentary

Elijah came in the Spirit to Noah. The spirit of Elijah in the ark, opening a window that we might look out and see the God of Israel sitting upon the Flood. The God of Israel sits from before the beginning of the waters to beyond the end of the waters, King forever, driving back the waves with His great shofar voice, that Israel might cross over.


"Prepare yourselves for Hashem..." Rashi, Malbim

יא יְהוָה--עֹז, לְעַמּוֹ יִתֵּן; יְהוָה, יְבָרֵךְ אֶת-עַמּוֹ בַשָּׁלוֹם.



Poetic Reading

The God of Israel will give His strength of kindness to His people; the God of Israel will give the power of His blessing to His people so that they shall heal many and be healed with peace.


11 'The Name' will give strength unto His people; 'The Name' will bless his people with peace.


Poetic Commentary

Israel’s God will receive the testimony of his people. She shall confess that her father was Adam, but now her father is Avraham, for she died in her Messiah, and is risen in the Son of Adam, and Avraham now is her blood. For she worshipped idols and died but has been created again, yes, it is Israel who lives a second time, through the mystery of God, because God loved the seed of Avraham with a love for an only begotten son and would not let him go.

Saturday, May 11, 2013

Talmud˙˙˙Covenant Anew


Relationship Of The Oral Torah To Mashiach ben Yoseph


I will resume the series on the judgments upon Egypt and their relation to the judgements upon the nations shortly.  Before I do, it is necessary to state, for those who are prepared to understand this, what the relationship of the Oral Torah is to Mashiach ben Yoseph.  I will attempt to do this by discussing the shmita year.  "The sabbath year (shmita Hebrew: שמיטה, literally "release") also called the sabbatical year or sheviit (Hebrew: שביעית, literally "seventh") is the seventh year of the seven-year agricultural cycle mandated by the Torah for the Land of Israel," (definition from Wikipedia).

Halakha  Of The Seventh Year and The Messianic Era

If the halakha  of the seventh year is the halakha  of the Messianic Era, what is the halakha  of the sixth-year onion? The halakha  is the ruling of the sages who sit in Moshe's seat as to the correct decision as how to read and practice the instructions of the Torah.  Clearly, there is a prophetic aspect to the Sabbath year, an aspect which speaks of the era when Mashiach will "rule the nations with a rod of iron".  That is, when he will teach the nations repentance according to the instructions of the Torah, through the example he sets with his beloved Torah-Israel, Torah observant in all its twelve tribes. Since there is also a halakha  of practice for the keeping of the seventh year Sabbath, every Torah instruction for that practice represents a ray of prophecy for the Messianic Kingdom.  The Talmud takes up the question of the halakha  of the onion that is planted and grown in the sixth year.  What is the Torah's instruction for how it shall be dealt with in the seventh?

Jerusalem Talmud Sheviis 48b ArtScroll trans. (including amplifying texts):

Sixth-year onions on which rain fell during the seventh year, and they then sprouted, if their leaves were dark, they [both the leaves and the onions] are forbidden, because it is clear that they grew from nutrients drawn from the ground. But if they became pale, they are permitted, since it is clear that they did not draw their nutrients from the ground.

The Seventh Year Onion In The Mishna - What Is It?

The Mishna is drawing a line around the seventh year.  The onion is a medium for that line because when it is exposed to moisture, such even as a sprinkle of rain, it is possible for it to grow new leaf shoots.  If such leaf shoots draw from the onion itself this is one thing, but if they draw from soil this is another thing.  We are given a means for determining whether the onion is produce of the sixth-year, the seventh-year, or the eighth-year, (or the year that follows), depending on the case involved.

How Is The Seventh Year Commandment of Rest To Be Fulfilled?

How, unless Israel draws such a halachic line in agriculture and consumption, is observance of the commandment of rest during the seventh year to actually be accomplished?  Just as each weekly Sabbath Day must be marked with a line at the beginning and at the end in order to be universally and faithfully observed, so the Seventh Year Sabbath must be marked with a line which distinguishes it in Torah instruction and observance of instructions from the sixth year and from the year that follows.

It is not the approximate year but the precise year to which the commandment refers, and therefore the action of drawing the line must be made or there is no observance at all.  It is not only the adherence to the line but the drawing of the line itself that is an essential and critical element of the commandment.  The sixth-year onion is an aspect of that line on the one side and the "eighth-year onion" is an aspect of that line on the other side of the seventh year.  What is the metaphor of the sixth-year onion for the Messianic era.  Categorically, the sixth-year onion is a legal issue which serves to speak of the footsteps of Mashiach.  It is a prophetic ruling of the Oral Torah which points faithfully to inform those who know the Torah of the moment when the Messianic labor pains will end and the Messianic Kingdom will be born.  However, it is known that no one can know that exact moment except G-d  the Father.  How, then, is this onion to be understood?  First we must clarify how it is to be understood halachically as a way to understand it prophetically.

The Onion That Is Dark

The onion that is dark is the onion (daily life-sustenance) that partakes of the soil of this age.  It is not permitted.  This is the "wars and rumors of wars, earthquakes in diverse places," etc., which cannot be embraced as the ruach/spirit of life, for it is the ruach of death, and in the measure of a testimony that brings to Mashiach but is not Mashiach.  This is because what partakes of the "soil" of the present order only leads up to Sheviis, the shmitta year (and not of the rest of Sheviis itself), and therefore "wars and rumors of wars" represents those strong efforts to believe in and preserve this world.

More accurately, those aspects of the footsteps of Mashiach which are of the category of "wars and rumors of wars" are the aspect of the Torah's power to bring the judgment of death and its correction to our strong efforts to believe in this world and preserve this world.  For, like the sixth-year onion in relation to Sheviis there are two sides to the "wars and rumors of war" that lead up to the Messianic Era. Understand the following carefully.

The sixth-year onion is, on one side, or in one aspect, produce for the six years that correspond to the present era of this world, the present world order.  The six years are like the six days of the week.  In relation to the Sabbath they are secular, the days of this world order.  On the other side, in a changed aspect, when the rain from heaven, the rain from the seventh year, touches the sixth-year onion and when it is claimed for the purpose of the halakha of Sheviis, the seventh year, the sixth-year onion becomes an aspect of the line that defines the commandment and makes the Sabbath Year's complete observance possible.  Just so, while "wars and rumors of war" are sinful on their own terms, when they are claimed by the prophetic Torah as a measure of the labor pains of the Messianic Era, they are made Torah.

Eliyahu and Mashiach ben Yoseph

If "wars and rumors of wars" are put in the context of the love of this world, this is the ruach/spirit of death, but if "wars and rumors of wars" are put in the context of correction from the love of this world, this is the ruach of Eliyahu and the path of Mashiach ben Yoseph.  It is both Eliyahu and Mashiach ben Yoseph who are involved in defining and claiming elements of this world for the sake of Torah. For Eliyahu carries the prophetic work of the Oral Torah up to, and then forward, the work of Mashiach ben Yoseph, to prepare the way for Mashiach ben Davíd.  No one should be confused by the idea of two Messiahs.  The ruach/spirit of Mashiach manifests in two aspects. One is represented by Yoseph.  The other is represented by Davíd. Yoseph represents the body, the bride, and her slowly coming of age.  Davíd represents the head, the bridegroom, which is to say, the Son of Davíd, the Mashiach.

Just as Yoseph was anointed by the word of prophecy to rule in Israel in order to prepare the way and enable the scepter to pass to Yehudah, so the children who serve and obey the G-d of the holy covenant, as did Yoseph in exile, are anointed, through the ruach of Mashiach which dwells in them, to prepare the way for the restoration of Divinely appointed rulership over the world of the house of faith, the rulership of the house of Davíd.  And it is Eliyahu who leads all who are anointed with the ruach of Mashiach, for he guides them in the prophecies of the Oral Torah in order to prepare the way.

The ruach that takes hold of the sixth-year onion is first the ruach of Eliyahu.  This is the ruach which takes hold of what sustains the present era, and in taking hold of it claims it for prophecy. This is the onion that is dark, and is not permitted because it partakes of the soil of this world.  Nevertheless, Eliyahu takes a hold of it and holding it in his hand uses it for halakha, and so also for prophecy.  It is in this way that redemption of the natural is made possible.

The Onion That Is Pale

The sixth-year onion that does not partake of the soil of this world, of "wars and rumors of wars," is the pale onion, which partakes only of the aspect of, "this good news will be declared unto the ends of the earth, then the end will come."  This is the ruach that is entirely of Mashiach ben Yoseph, the regenerate ruach set apart from the natural.  For it is the ruach that is in this world but not of it.  This is also the "eighth-year onion", because this onion is the metaphor of everything in the world being claimed by the rule of the Mashiach of Israel in his redemption of Israel, "the eternal onion,"just as if it had not come from the sixth year at all.  Once Mashiach has made atonement for the transgressions of Israel in the commandment of the shmitta year, it is as though the very same onion, the dark onion, which partook of the soil of this world and was illegally harvested, the wars of Israel according to the flesh, is turned into the pale onion, the permitted onion.  It is the very same onion.  This is the idea of the justification of life.

It is the action of drawing the halachic line, therefore which corresponds to giving a true and faithful witness to Hashem through a national observance of His commandment.  And this is the Talmudic testimony of determination of halakha that must be made, the action of drawing the line for the kosher good news, because the "onion of the wars and rumors of war" is nothing at all until it is defined by the word of Torah.  As it is written in Amos 3:7 -
7 For Adonai Hashem will do nothing, unless He reveals His counsel unto His servants the prophets.

And therefore we read:
Revelation 10:7 But in the days when the seventh angel is about to sound his trumpet, the mystery of G-d  will be accomplished, just as he announced to his servants the prophets."

Just as none of the judgments that came upon Pharaoh came from Hashem except as interpreted through the prophecy of Moshe, so it will be in the coming of Mashiach.  The judgments of Israel's redemption, the footsteps, or birth pangs, of Mashiach do not come except by the word of Mashiach, and the end does not come except by the Talmudic line of holiness being drawn around the good news of Israel and Her Mashiach, which must come from those who sit in Moshe's seat.  This we will see, then, is the aspect of Eliyahu and of Mashiach be Yoseph, preparing the way for the Son of David to embrace Yerushalayim, his bride, as it was said to Yochanan, "You must prophesy again concerning many peoples and nations and tongues and kings.” Rev. 10:11


Addenda:

The following is from http://www.star-k.com/kashrus/kk-shmitta-5768.htm  See the full article there for a complete treatment of the subject.

        I. Working The Land - What Is Prohibited?
        The laws regarding the land are extremely complicated and not very relevant to people who don’t own land in Israel, so we will deal with this only briefly.  In general, all work intended to enhance the land, to prepare the land for producing a yield, or to enhance vegetation is forbidden.  Therefore, one may not plow the land, plant seeds or saplings, or even prune trees because these activities promote growth and are considered forbidden forms of work.

        Some other prohibited activities include watering, fertilizing, weeding and other essential fieldwork.  If the purpose of the work is to protect what has already grown from becoming ruined, or if trees are in danger of dying, certain activities are generally permitted.  Since these laws are very complicated, a posek, Torah authority familiar with these laws, should be consulted.

        Flower pots at home in the land of Israel present their own problems.  A posek should be consulted for instruction on proper shmitta plant care.

        II. The Produce of the 7th Year - Pairos Sheviis
        In order to facilitate an understanding of fruits and vegetables that are permitted or forbidden, we must clearly define the four W’s:  Which produce are we speaking about?  When was the produce grown?  Where was the produce grown?  Who owns the land?

        Which produce?  There are essentially three categories of produce concerning shmitta:  1. Vegetables, e.g. tomatoes, lettuce, carrots; 2. Legumes (kitniyos), pulses and grains, e.g. corn, peanuts, wheat; and 3. Fruits of a tree, e.g. dates, figs, pomegranates.

        When was the produce grown?  There are different time frames in effect for the different types of produce.

        Continue Reading

        ________________________

Also see Charting the Course of Shmitta at:
http://www.star-k.org/kashrus/kk-ChartingTheCourseOfShmitta.htm
Also: http://www.shemayisrael.com/shmitta1.htm from where the following is taken;

To Acknowledge That the A-mighty is the Master of the Universe
(Page 47) At the root of the mitzva lies the purpose to establish in our heart and set firmly in our thoughts the conception that the world was brought into being as a new entity out of nothing, for in six days Hashem created the Heaven and Earth (Shemos 31:17) and on the seventh day He rested... We are obligated to spend all our time: day by day, year by year, counting six years and resting on the seventh. And thus this matter should never depart from before our eyes; it is akin to our practice of counting the days of the week as six working days and (then) the seventh, a day of rest. For this reason (Hashem) commanded (us) to leave ownerless all that the land will produce in this year, apart from resting in it, so that man will remember that the land which produced fruit for him every year does not produce it by its own power and virtue but that there is a L-rd and Master over it and when He so desires He commands man to leave them ownerless.

(Sefer HaChinuch Mitzva 84)

Shmitta and Shabbos
(Page 99) The seventh year is compared to the seventh day -- Shabbos. Just like Shabbos is a relief from the stress of the week and gives us the ability to compose and collect our thoughts, likewise the year of shmitta is an opportunity to reflect on the past six years. This is an important basis in serving Hashem. We must realize the purpose of our creation and what we must improve. This comes through contemplation and peace of mind.

(Beis Yisroel, Behar 5727)

The Holiness Of Shmitta Fruits
(Page 163) "Then the land will accept her rest..." What makes the mitzvah of shmitta outstanding? The Alshich explains that a holiness is reflected like a light from Above and settles in the ground. It is the strength of this holiness that produces the fruit and not the natural energy of the ground. Therefore you are not the owner of the fruit. It belongs to all of Israel, since they all share equally this Heavenly Holiness.




Special on Revelation 17:14&16

  HAGI — Human Artificial Global Intelligence REVELATION 17 14  They [the ten rulers who give their allegiance to the beast]  will  make war...