וַיְדַבֵּר יְדֹוָד אֶל משֶׁה בְּהַר סִינַי לֵאמֹר: דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי תָבֹאוּ אֶל הָאָרֶץ אֲשֶׁר אֲנִי נֹתֵן לָכֶם וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַידֹוָד: שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ וְשֵׁשׁ שָׁנִים תִּזְמֹר כַּרְמֶךָ וְאָסַפְתָּ אֶת תְּבוּאָתָהּ

 (ויקרא כה:א-ג)

“And Hashem spoke to Moshe on Har Sinai saying: ‘Speak to Bnei Yisroel and say to them, “When you (plural) come to the land that I give to you (plural), you should rest the land on a Sabbath to Hashem. Six years plant your (singular) fields, and six years prune your (singular) vineyards and harvest (singular) your grains,’” (Vayikra 25:1-3).”

In English, there is no distinction in the second person pronoun “you” and the possessive adjective “your” between addressing one person or many people; the same words, “you” and “your,” are used. In lashon hakodesh, it is different. The second person masculine singular is “atah,” while the plural form is “attem.” For possessive adjectives, like “your,” the singular is “shelcha,” and the plural is “shelachem.”

Zera Shimshon asks: Why in the first pasuk does the Torah use the plural form, “When you (plural) come to the land that I give to you (plural)…” but in the next pasuk, it changes to the singular form, “Six years plant your (singular) fields …?”

Secondly, the wording of the pasuk, “Six years plant your fields,” implies that there is an obligation to plant. What is this obligation?

Zera Shimshon begins his answer by pointing out that we find the same difficulty in the second parsha of Kriyas Shema. The first pasuk is all in the plural: “And it will be, if you (plural) diligently obey My commandments which I command you (plural) today etc. It then changes to the singular: “And you (singular) will harvest your (singular) grain, etc.” Why is this?

The second question Zera Shimshon asks—in the name of Tosfos—pertains to a seeming contradiction between two pesukim. In the second parsha of Kriyas Shema, we recite, “And you will harvest your grain and your wine and your olive oil.” This pasuk implies that klal Yisroel will not be able to sit in beis midrash all day and be occupied with only spiritual matters, but they have to work in their fields. However, another pasuk in Yeshaya (61:5) states, “And strangers will stand and feed your flocks, and foreigners will be your plowmen and your vine dressers.” This suggests that other nations will tend to the fields of klal Yisroel and klal Yisroel will not have to engage in anything mundane!

The Gemara in Brachos (35b) explains that each pasuk refers to different times. When klal Yisroel follows the path of Hashem and performs His will, they will be exempt from working their land. Conversely, if they do not follow the path of Hashem and do not perform His will, they will have to tend their own fields.

Zera Shimshon quotes Tosfos who asks: How can it be that the pasuk, “And you will gather your grain,” is speaking about a time when klal Yisroel is not performing Hashem’s will? From the pesukim, it appears that this pasuk is a reward for, “If you will listen to all of Hashem’s commandments!” How then can the Gemara say that this pasuk refers to a time when klal Yisroel is not doing the will of Hashem?

Zera Shimshon quotes the answer of the Rif (a commentary on Ain Yaakov—not to be confused with Rabbi Yitzchak Alfasi).

The Rif explains that Hashem judges the world according to the majority. When the majority acts according to Hashem’s will, Hashem sends bracha to the world. When the majority does not act properly, Hashem does not send down His bracha in abundance. Since the whole world is judged according to the majority, individuals who do not act properly also benefit (since they are part of the whole world and the majority of the whole world are good). True, they don’t receive equal bracha as the majority—since they didn’t act like they should—nevertheless, they also benefit from the world’s prosperity since they are also a part of the world!

According to this, the Rif explains the second parsha of Kriyas Shema is speaking of a time when the majority carries out Hashem’s will properly. When this is the case, Hashem sends rain in its time, etc. for everyone and, therefore, it is written in the plural. The majority, who diligently obey Hashem’s commandments, will not have to work the land but rather the nations of the world will work for them. However, the individuals who don’t fully carry out Hashem’s will also benefit from the bracha in the world, however they will have to plant and gather the crops for themselves. It is this minority the Torah is referring to when it writes, “And you will gather your grain,” in singular form.

In the same way—concludes Zera Shimshon—we can explain our pesukim. The first pasuk—which is written in the plural form—is referring to a time when the majority of klal Yisroel fulfills Hashem’s will and keeps shemitah. At that time, Hashem will shower down so much bracha that klal Yisroel will not need to plant, prune and work their fields for three years. All this will happen automatically through Hashem’s bracha and the world will be like Shabbos, when we don’t have to do any work.

However, only the majority that fulfills Hashem’s will are entitled to this tremendous state. The minority also benefit from this bracha, even though they don’t really deserve it. However, they will not enjoy prosperity to the same degree as the majority. Their land will also be prosperous however they will have to plant, prune and harvest their grains by themselves to enjoy the bracha! Since they are the minority, the Torah refers to their planting, pruning and gathering in the singular form.

Reb Chaim Shmulevitz—the rosh yeshiva of the Mirrer yeshiva in Yerushalayim—often emphasized the importance of not separating oneself from the rest of klal Yisroel, just as Zera Shimshon writes. One of the sources he cites is the Zohar, which explains that when Elisha the prophet approached the Shunamite woman to thank her for her hospitality, it was Rosh Hashanah, and he offered to daven for her to have a good year. She replied that there was no need because, “I dwell in the midst of my people.” Meaning, there was no need for special prayers on her behalf because she was actively a part of and intertwined with her people—not just a passive and “card-carrying” member. With many tzaddikim and good deeds among them, she was confident that Hashem would judge her favorably as part of klal Yisroel. Therefore, she chose to forgo even the prayers of a Navi on Rosh Hashanah—whose prayers were almost certain to be accepted by Hashem—knowing that the merits of being an active member of klal Yisroel made his tefillos unnecessary.

He would say that a great segula to endure difficult times is to integrate yourself with klal Yisroel by engaging in chesed with others, davening with others, and feeling the pain of others and not to stand on the sidelines. By doing so, Hashem will see you as part of klal Yisroel, allowing you to rely not just on your own merits but on the collective merits of klal Yisroel.

(Adapted from Zera Shimshon, parshas Behar, end of derush no. 1)

This week’s dvar Torah is being sponsored by Dovid Yaakov ben Chana. In the merit of his sponsorship, Hashem should speedily grant him and his mother, Chana bas Rivka, prosperity and good health.