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endangers one’s life than the mitzvah should not be performed. humanity and the earth of the damage caused by the primordial sin.
Under ordinary circumstances, we are not expected to die in order Furthermore, it teaches us how this sin can be rectified so that we can
to keep the Torah. “return to the Garden.” During both the time spent in the Garden of

Adopting another homiletic approach, the Hebrew words translated Eden and the Sabbatical year, we live off the abundance of the land
above as “and live by them” (vechai bahem) can be read more literally without engaging in agriculture. During the Sabbatical year, we once
as “and live in them”: each and every mitzvah being a source of again exchange working by the “sweat of our brow” for living in tune
Divine life force, which has the ability to continually “enliven” and with nature and the bounty it provides. Since the Land of Israel rests
renew us. The sum of our lives is constructed from its parts; for a during the Shemittah year, the “soul” of the land is partially healed
Torah lifestyle to bring true life to the practitioner he or she must from the “curse” it received for Adam’s sin. Of course, the Sabbatical
draw life from each and every individual mitzvah. Taken together year is slightly different from the time we spent in Eden, for we need
they provide the overall context of our lives. to prepare for the seventh year by working hard in the sixth year to
raise and store enough crops to last for three years. However, this
Further deepening this concept, the Ba’al Shem Tov taught that level of faith is, in and of itself, an essential aspect of living in unison
one reaches the level of living in the mitzvot only through joy and with nature and God, and also rectifies the lack of faith evidenced by
doing the mitzvot with enthusiasm and passion. If not, the mitzvot Adam and Eve’s sin.
may appear dry and lifeless. The life force inherent in the mitzvot
is only activated when we perform them with vitality and deep As a commandment that is only fulfilled in the Land of Israel,
intent. Shemittah also stresses a message inherent in the Garden of Eden
story. Just as in the Garden of Eden humanity did not own or possess
The Slonimer Rebbe linking two of the above explanations explains the Garden, the Shemittah year reminds us that the Holy Land of
that peoples’ lives in the World to Come are constructed from their Israel really belongs to God. We are neither accursed slaves to the
actions and intent in this world. For example, he declares that people Land nor its fortunate masters, but instead temporary dwellers
who meticulously keep all the laws of Shabbat but do not experience aware of the privilege of living in the Holy Land. Therefore, the
its joy and spirituality will certainly inherit the World to Come, but Torah proclaims: “The Land shall not be sold forever; for the land
in the World to Come they will only be, figuratively speaking, park is Mine; for you are strangers and sojourners with Me (Leviticus
benches. Just as their Shabbat observance was static and joyless, 25:23). Indeed, the Land of Israel on spiritual and mystical levels
their reward in the World to Come will take the form of becoming fundamentally corresponds to the Garden of Eden.
inanimate and static park benches.
Tying together both the practical socioeconomic message and the
Commenting on our verse, the Ba’al Shem Tov declared that there mystical significance of the Sabbatical year is the fact that during the
is no more meritorious or appropriate way of performing a mitzvah Shemittah year, everything the Land produces is decreed ownerless;
than with joy and pleasure. Doing so provides one with an experience thus ensuring that once every seven years, even the wealthy land
that outstrips any possible reward in this world or even in the World owners are reminded that the earth belongs to God and the nation
to Come. One time it was revealed to the Ba’al Shem Tov that he of Israel, not to them. After working for six years to build up one’s
had lost his portion in the World to Come. Instead of becoming lands and estates, it is no easy task to admit that they are on loan
despondent, he rejoiced. He reasoned that now he definitely had no from the true Owner. Such a courageous act bridges the social and
ulterior motives for performing the mitzvot (not even a reward in the economic divide in society and returns the Jews to a utopian Eden-
next world); he could now perform the mitzvot and serve God with like state, where God is the true owner of the Land and everyone
no other motive than fulfilling God’s will.

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