לזכות אמי מורתי שתחיה!!!
Hashem spoke to Moshe at Har Sinai and taught him the laws of Shmitta.
Rashi says:
"מה ענין שמיטה אצל הר סיני, והלא כל המצות נאמרו מסיני, אלא מה שמיטה נאמרו כללותיה ופרטותיה ודקדוקיה מסיני, אף כולן נאמרו כללותיהן ודקדוקיהן מסיני, כך שנויה בתורת כהנים".
"What has the matter of the Sabbatical year to do with Mount Sinai that Scripture fell compelled to expressly state where it was commanded? Were not all commandments given on Sinai? But this statement is intended to suggest the following comparison: How is it in the case of the law of Shemittah? Its general rules, its specific prescriptions and minute details were ordained on Mount Sinai! So, also, were all commandments with their general rules and their minute details ordained on Mount Sinai. Thus is in taught in Toras Cohanim (Sifra, Behar, Section 1 1)".
It says in Pesachim [88a] "not like Avraham who called [Har Habayis] a mountain and not like Yitzchak who called it a field but like Yaakov who called it a house." The idea of a mountain is that the person standing on the mountain looks down and watches over the people below. But there is a disconnect between the person above and those down below. Each is separate.
However when it comes to a field everyone is on the same plane, nobody is higher or lower. But the problem is that people only dwell in a field temporarily.
But in a house not only is everyone on the same plane but it is also a permanent dwelling. The problem with a house is that there is a possibility that Baal Ha-bayis will present himself to the people in the house as an equal and they will perceive him with their limited perception.
Therefore the perception of Avraham was from the perspective of a mountain. He perceived Hashem in proportion with His elevated greatness which is above anything that mere mortals can conceptualize. Therefore he saw Hashem as standing on a mountain. High up there!
Yitzchak about whom it says "כי ביצחק יקרא לך זרע" and was a pure korban to Hashem, saw us as having dveykus to Hashem on the same plane but only like a temporary tent on the field.
Yaakov who had pure seed and was the בחיר האבות - the chosen of the Avos, saw to it that his dveykus would be permanent. Therefore he called it a house and said "אין זה כי אם בית א-להים" - This is only a House of G-d.
However in order to know that the permanent revelation of Hashem to His nation in His house is not only according to their level but well above anything they can conceptualize, He was first sanctified with the perception of Avraham as standing on a mountain and that is the level on which the Jews are clinging to with permanence, as a house.
These three ideas of a mountain field and house are also revelations of Matan Torah. At Har Sinai, He was revealed in his exalted power and glory and so at that time they were not yet worthy of going up the mountain. Then this wondrous elevation was placed in the Ohel Moed but still as a tent which is only temporary. Only when they arrived in Eretz Yisrael their connection to Hashem was established a third time in Arvos Moav as a house.
The Zohar Hakadosh says [ח"ג קי"א, ב]:
בזמנא דידע ליה בר נש לקב"ה באורח כלל כדין איקרי עבד דעביד פקודא דמריה ולית ליה רשות לחפשא בגניזוי וברזין דביתיה, ובזמנא דידע ליה ב"נ בארח פרט כדין אקרי בן רחימא דיליה כבן דחפיש בגנזוי ובכל רזי דביתיה ע"ש.
When a person knows Hashem in a general way then he is called an עבד who does the bidding of his Master but has no permission to search in the hidden places of His house. But if he knows Hashem in a specific way then he is called His beloved son and has permission to look into his hidden places.
Every mitzva's fulfillment brings it knowledge, the generalities [כללים] of a mitzva bring one to be called an עבד while the details [פרטים] of the mitzva bring one to elevation and to search in the hidden places of the home as a son.
The idea of the details which were also said at Sinai was in order that one shouldn't think that the revelation of the details is only proportional to the perceptions of the one perceiving. But rather just like the whole revelation at Har Sinai was on the level of the perception itself [and not watered down to the level of the listeners] and this perception in its tremendous supremacy was placed in the Ohel Moed and later set permanently in the house, so too with the כללים and the פרטים. They all proclaimed holiness and dveykus to the Life Of The Worlds Blessed Be He on the supreme level that was reached at Har Sinai.
We learn in the Zohar Chodosh [49-3]:
ר' שמעון פתח "להנחיל אוהבי יש ואוצרותיהם אמלא". מאי אוהבי - דא אברהם דאיתמר ביה זרע אברהם אוהבי. א"ר אלעזר אבא אבא והא ישמעאל ובני קטורה מיניה קאתיין, בההיא שעתא תמה רבי שמעון. אדהכי אתי אליהו אמר ליה בוצינא קדישא שרגא עילאה שפיר קאמר ר' אלעזר דליתא אוהבי אלא זרעא דיעקב דכתיב "ואוהב את יעקב" [מלאכי א' ב']. בדח רבי שמעון ונשקיה לרבי אלעזר על רישיה וכו' קום ברי ויתגלה רזא דהאי קרא. אזדעזע וקם על רגלוי א"ר שמעון להנחיל אוהבי יש. מאי יש? דא רזא דשמיטה ויובל דלא מסר יתהון קב"ה לשאר עממין אלא לעמא קדישא וכו' עיי"ש.
This, of course, is סתרי תורה. Rebbe Shimon understood the pasuk promising great reward to Hashem's beloved [להנחיל אוהבי יש] as referring to Avraham Avinu. But his son Rebbe Elazar objected and said that Avraham had unholy children like Yishmael and the sons of Keturah. He preferred that the pasuk be talking about Yaakov. Eliyahu HaNavi confirmed that Rebbe Elazar was correct, as the pasuk says "ואוהב את יעקב" - Hashem's special love was for Yaakov. Rebbe Shimon kissed his son and told him that he wants to reveal the secret.
What does it mean that Hashem will bequeath "יש"? The word יש is an acronym for י'ובל' and ש'מיטה' which were only given to the Jewish people. Hashem wanted to give this gift of "יש" to the Jews on the level of Avraham i.e. on a mountain, with incredible elevation and awe-inspiring power. But Rebbe Elazar wanted that the "יש" refer to Yaakov, so that it be inculcated among the Jewish people with permanence - on the level of בית. And he was correct, as it says "ואוהב את יעקב". So too "להנחיל אוהבי יש" refers to Yaakov.
[עפ"י מי מרום פ' בהר]
[עפ"י מי מרום פ' בהר]
