There are two things called מנוחה: Shabbos, as Chazal say "באה שבת באה מנוחה" and Eretz Yisrael "אם יבואון אל מנוחתו" [Rashi there says "מנוחתי זו ארץ ישראל וירושלים"]. The foundation of מנוחה is the ביטול of the spirit of Tumah in the world when there is no longer a duality of good and evil and there is complete good and rest for eternity. At that time we will no longer need to wage war against our Yetzer Hara and this is revealed on Shabbos מעין עולם הבא. Eretz Yisrael is the place to nullify the Yetzer Hara as it says in the gemara [Erchin 32b] that Yehoshua was punished for not removing the Yetzer Hara. Since he had the merit of Eretz Yisrael, he should have acted to nullify the Yetzer. Thus we see that Eretz Yisrael is the place of מנוחה where we are relieved of the Yetzer Hara.
That is the meaning of the psukim in the parsha of Orlah:
וְכִי־תָבֹ֣אוּ אֶל־הָאָ֗רֶץ וּנְטַעְתֶּם֙ כׇּל־עֵ֣ץ מַאֲכָ֔ל וַעֲרַלְתֶּ֥ם עׇרְלָת֖וֹ אֶת־פִּרְי֑וֹ שָׁלֹ֣שׁ שָׁנִ֗ים יִהְיֶ֥הלָכֶ֛ם עֲרֵלִ֖ים לֹ֥א יֵאָכֵֽל׃
וּבַשָּׁנָה֙ הָרְבִיעִ֔ת יִהְיֶ֖ה כׇּל־פִּרְי֑וֹ קֹ֥דֶשׁ הִלּוּלִ֖ים לַיהֹוָֽה׃ וּבַשָּׁנָ֣ה הַחֲמִישִׁ֗ת תֹּֽאכְלוּ֙ אֶת־פִּרְי֔וֹ לְהוֹסִ֥יף לָכֶ֖ם תְּבוּאָת֑וֹ אֲנִ֖י יְהֹוָ֥ה אֱלֹהֵיכֶֽם׃
Rashi writes:
להוסיף לכם תבואתו – המצוה הזאת שתשמרו תהיה להוסיף לכם תבואתו, שבשכרה אני מברך לכם את פירות הנטיעה. היה ר׳ עקיבא אומר: דברה תורה כנגד יצר הרע, שלא יאמר אדם הרי ארבע שנים אני מצטער בו חנם, לכך נאמר: להוסיף לכם תבואתו.
[AND IN THE FIFTH YEAR SHALL YOU EAT THE FRUIT THEREOF] THAT IT MAY YIELD UNTO YOU ITS INCREASE – This command (of ערלה and נטע רבעי, fruit of the fourth year) which you observe will result in its giving you its produce in larger quantities. Because as a reward for it (for the fulfillment of My command) I shall bless for you the fruit of the plantation. R. Akiva used to say: "The Torah says this because it has man's evil inclination in mind: that one should not say, "Behold, for four years I must take trouble with it for nothing!" The pasuk therefore states that the result of your obedience will be that it will give you its produce in larger quantities (Sifra, Kedoshim, Section 3 9).
So we see that Eretz Yisrael combats the Yetzer Hara.
Now, even though from our perspective the fruits of the 4th year are holy and the fruits of the 5th year are not, nevertheless we have to know that even the fruits of the 5th year are FILLED with the קדושה of ארץ ישראל. Just like a Jew becomes that much more holy after removing HIS ערלה, so the fruits become progressively after they have been removed from their forbidden ערלה status.
That is the meaning of the pasuk "איש אמו ואביו תיראו". About Eisav it says that he fulfilled the mitzva of honoring parents with all of his power. Rabban Shimon Ben Gamliel said that all the days of his life he served his father but he didn't do a hundreth of what Eisav did for his father. It is a wonder that such a רשע was so careful about כיבוד אב. In contrast we find that Yaakov was punished for the 22 years that he was not around to serve and honor his father. This would indicate a blemish in the כיבוד אב of Yaakov.
The idea is that there are 3 partners in the creation of a person - Hashem and his parents. His parents provide the body while Hashem provides the soul. Since the intense desire of the Jews is to cling to their G-dly part and elevate themselves above their bodies, therefore there exists a internal conflict between Hashem [as represented by our souls] and our parents [who represent our bodies].
Chazal teach us [Eiruvin 13b] "They took a vote and decided that it would have been more pleasant for man NOT to have been created [נוח לו לאדם שלא נברא]". This is not a tragedy but rather this is really his glory and the wonders of his great level that he has no deep relationship to his body and it would have been more pleasant for him had he not been created and would not have needed the parts provided by his parents. Chazal say "נוח לו לאדם" because only Jews reached the highest level of אדם [Yevamos 61a]. Jews stand on this exalted plane that they don't relate primarily to their גוף and it would have been better for man not to have been created in order that they testify about Hashem unlike the אומות העולם who feel their גוף since they are less connected to the בורא.
The reason that Eisav kept the mitzva of כיבוד אב ואם is because all of his senses were focused on the body. He also denied his G-dly parts and therefore raised כיבוד אב on a pedestal and also denied the afterlife by saying "הנה אנכי הולך למות ולמה זה לי בכורה" - I am going to die so what good is the firstborn. But the truth is that קדושה can only be achieved by descending to this world WITH the body provided by his parents. Comes the commandment in the עשרת הדברות of כבד את אביך ואת אמך to command us to reach קדושה, for at the time of birth he enters the world of טהרה and requires the body in order that he achieve and reveal the קדושה.
Therefore it says in our Parsha "איש אמו ואביו תיראו" - "Fear your mother and father". Fear is great than honor as we see from the fact the Shimon Ha-Amsoni expounded every "את" in the Torah until he reached the pasuk "את ה' א-להיך תירא" at which point he stopped [Pesachim 22a]. How can one equate the fear of ANYTHING or ANYONE to the fear of Hashem?? The famous question is why he didn't stop earlier, when he reached the pasuk of ואהבת את ה' א-להיך" and how can one compare any love to love of Hashem?? The answer is that one must love Hashem and those who learn His Torah and it is therefore simple that the pasuk comes to include תלמידי חכמים. But the "את" next to the מצוה of fear caused him to cease and desist from expounding the word. With this he revealed that a true תלמיד חכם who merits קדושה is included in the Exalted G-d to the extent that the fear of תלמידי חכמים is a branch of the fear of Hashem. Similarly with parents, after one merits to reach the level of קדושה, one understands that the parts he received from his parents are ALSO part of Hashem and therefore "איש אמו ואביו תיראו".
The foundation of קדושה is the vanquishing of evil and impurity, through which there will be מנוחה from all things that seduce one to follow them. Therefore, after "קדושים תהיו כי קדוש אני ה' א-להיכם" the pasuk says "איש אמו ואביו תיראו" - because after reaching מנוחה we can understand the exalted bodily aspect of man that come from parents but also from Hashem and through this one will fear his parents, keep Shabbos ["את שבתותי תשמורו"] and also not serve idols ["אל תפנו אל האלילים"] because the יצר הרע will have been uprooted from the heart.
The pasuk says "כי קדוש אני ה' א-להיכם" and the medrash says "קדושתי למעלה מקדושתכם" - My Holiness is greater than yours. There are two קדושות - one that comes from the בורא and another that comes from us. The nature of our קדושה is that we perceive that we cannot achieve any קדושה without first realizing that "קדושתי למעלה מקדושתכם". Through this realization we reveal the קדושה within ourselves.
That is what we say in kiddush on Shabbos "ושבת קדשו באהבה וברצון הנחילנו" and then "ושבת קדשך באהבה וברצון הנחלתנו". Each time we say that Hashem gave us the Shabbos, just the first time we speak in the third person [לשון נסתר - הנחילנו] and the second time we speak directly to Hashem [הנחלתנו]. Because the first time we are referring to the קדושה that comes from Above and the second time we refer to what WE reveal and that is also from the love that Hashem has for us and reveals to us His will to connect "באהבה וברצון הנחלתנו".
The idea is that there are 3 partners in the creation of a person - Hashem and his parents. His parents provide the body while Hashem provides the soul. Since the intense desire of the Jews is to cling to their G-dly part and elevate themselves above their bodies, therefore there exists a internal conflict between Hashem [as represented by our souls] and our parents [who represent our bodies].
Chazal teach us [Eiruvin 13b] "They took a vote and decided that it would have been more pleasant for man NOT to have been created [נוח לו לאדם שלא נברא]". This is not a tragedy but rather this is really his glory and the wonders of his great level that he has no deep relationship to his body and it would have been more pleasant for him had he not been created and would not have needed the parts provided by his parents. Chazal say "נוח לו לאדם" because only Jews reached the highest level of אדם [Yevamos 61a]. Jews stand on this exalted plane that they don't relate primarily to their גוף and it would have been better for man not to have been created in order that they testify about Hashem unlike the אומות העולם who feel their גוף since they are less connected to the בורא.
The reason that Eisav kept the mitzva of כיבוד אב ואם is because all of his senses were focused on the body. He also denied his G-dly parts and therefore raised כיבוד אב on a pedestal and also denied the afterlife by saying "הנה אנכי הולך למות ולמה זה לי בכורה" - I am going to die so what good is the firstborn. But the truth is that קדושה can only be achieved by descending to this world WITH the body provided by his parents. Comes the commandment in the עשרת הדברות of כבד את אביך ואת אמך to command us to reach קדושה, for at the time of birth he enters the world of טהרה and requires the body in order that he achieve and reveal the קדושה.
Therefore it says in our Parsha "איש אמו ואביו תיראו" - "Fear your mother and father". Fear is great than honor as we see from the fact the Shimon Ha-Amsoni expounded every "את" in the Torah until he reached the pasuk "את ה' א-להיך תירא" at which point he stopped [Pesachim 22a]. How can one equate the fear of ANYTHING or ANYONE to the fear of Hashem?? The famous question is why he didn't stop earlier, when he reached the pasuk of ואהבת את ה' א-להיך" and how can one compare any love to love of Hashem?? The answer is that one must love Hashem and those who learn His Torah and it is therefore simple that the pasuk comes to include תלמידי חכמים. But the "את" next to the מצוה of fear caused him to cease and desist from expounding the word. With this he revealed that a true תלמיד חכם who merits קדושה is included in the Exalted G-d to the extent that the fear of תלמידי חכמים is a branch of the fear of Hashem. Similarly with parents, after one merits to reach the level of קדושה, one understands that the parts he received from his parents are ALSO part of Hashem and therefore "איש אמו ואביו תיראו".
The foundation of קדושה is the vanquishing of evil and impurity, through which there will be מנוחה from all things that seduce one to follow them. Therefore, after "קדושים תהיו כי קדוש אני ה' א-להיכם" the pasuk says "איש אמו ואביו תיראו" - because after reaching מנוחה we can understand the exalted bodily aspect of man that come from parents but also from Hashem and through this one will fear his parents, keep Shabbos ["את שבתותי תשמורו"] and also not serve idols ["אל תפנו אל האלילים"] because the יצר הרע will have been uprooted from the heart.
The pasuk says "כי קדוש אני ה' א-להיכם" and the medrash says "קדושתי למעלה מקדושתכם" - My Holiness is greater than yours. There are two קדושות - one that comes from the בורא and another that comes from us. The nature of our קדושה is that we perceive that we cannot achieve any קדושה without first realizing that "קדושתי למעלה מקדושתכם". Through this realization we reveal the קדושה within ourselves.
That is what we say in kiddush on Shabbos "ושבת קדשו באהבה וברצון הנחילנו" and then "ושבת קדשך באהבה וברצון הנחלתנו". Each time we say that Hashem gave us the Shabbos, just the first time we speak in the third person [לשון נסתר - הנחילנו] and the second time we speak directly to Hashem [הנחלתנו]. Because the first time we are referring to the קדושה that comes from Above and the second time we refer to what WE reveal and that is also from the love that Hashem has for us and reveals to us His will to connect "באהבה וברצון הנחלתנו".
