The Vilna Gaon points out that there are two mitzvos that
encompass our entire bodies: Succa and yishuv Eretz
Yisroel. Taking effect as it does on the yom tov of the
same name, and with conditions that require us to be aware of
the Succa itself, the Succa very much emphasizes to us our
service to Hashem.
This is not always, and not necessarily so, with the mitzva
of yishuv Eretz Yisroel. With the increasing material
wealth of society in Israel, and the pressures and
distractions of daily living, fulfilling the precious mitzva
of yishuv Eretz Yisroel (which basically requires us
to make our life and livelihood in Eretz Yisroel) can become
routine and devoid of overt spiritual content much of the
time, even for those who live in the religious enclaves in
Israel. Living in Eretz Yisroel, both at work and at home,
can be little different from living anywhere else in the
world. For those who suffer from this problem, shmitta
seems to be one of the cures that the Torah ordered for us
nowadays. (In the times of the Beis Hamikdash this was
probably much less of a problem as people's lives were
focused on the Har Habayis and governed by the laws of
taharo that affected so much of daily life.)
Farmers are certainly affected by shmitta and "it
increases man's trust in Hashem. For one who gives away what
grows on his land in an entire year, and he and his family
are wont to do this throughout their lives, will never have a
strong midda of miserliness nor a lessening in their
bitochon" (Sefer Hachinuch mitzva 84). One's
material career as a farmer can never overwhelm him if it is
so radically interrupted once every seven years.
Even for the city dwellers, who only consume produce, there
are constant reminders in the shmitta year that one is
privileged to live in Eretz Yisroel, the palace of the King.
Eating is different: many foods have a special kedushas
Shevi'is. This is constantly changing throughout the year
and the following year as different foods come to market. We
see gardens and fields whose state shows the "resting" of the
Holy Land. We think and learn about forgiving loans. Even as
our livelihoods continue more or less as usual, our lives are
strongly affected by the extra mitzvos of shmitta.
It is in this spirit that we approach the coming year, and it
provides special points that heighten the anticipation of
Elul.
Recently a furor was raised over an attempt by the Jerusalem
Rabbinate to tighten the supervision of produce sold.
Contrary to the press reports it was not aimed at the
hetter mechirah itself, but against previously
overlooked abuses of that so-called hetter. Even
according to the principles of the sale of the Land, much of
the farming in shmitta must not be done by Jews.
Produce that results from forbidden Jewish labor may not be
sold or eaten, even according to those who promulgate the so-
called hetter. It is this produce that is to be banned
from all the markets of Jerusalem.
The fictitious sale is unmolested, although many fewer
farmers have signed up this year than seven years ago. The
sad truth is that even farmers who do not follow the
regulations of the Chief Rabbinate at all will probably have
no difficulty in marketing their products.
The new rules of the Jerusalem Rabbinate, based on the
guidelines of HaRav Eliashiv, were merely aimed at spreading
the lessons and the kedusha of Shevi'is to a
few more corners of Eretz Yisroel.
