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Beit Midrash
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The weekly Shabbat is a sign of covenant between the individual Jew and Hashem, to the extent that a Shabbat desecrator is treated like one who rejects the entire Torah. Similarly, the Shabbat of the Land is a sign of a national covenant. Just as the Shabbat desecrator is liable ofkaret (being cut off), so too there is a national karet – exile and severing of ties with its natural place of life, Eretz Yisrael – for national violation of Shemitta (see Vayikra 26:34).
The laws of Shabbat are written in terms of the individual. In contrast, Shemitta is written in terms of the Land enjoying a Shabbat (Vayikra 25:2), as the main element is in the general/public sphere. While it affects individuals’ actions, the spiritual content is of the community, the state, and the Land, in accordance with the pasuk, "All its produce will be for you to eat" (ibid. 7). That is the reason that the laws of Shemitta apply only in Eretz Yisrael where national life finds its expression.
While Shabbat commemorates Hashem’s ceasing of activity in the time of the creation of the world, Shemitta represents the body’s ceasing of work and a rest that is connected to the World to Come (see Ramban, Vayikra 25:2). The Jewish Nation cannot settle for eternity on a life that concentrates on nature alone. Rather, its eyes are set on the World to Come, an ideal time when evil will cease to exist. A time such as Shemitta is not just a reminder of what will be but it is the taking of steps, to the extent that our feeble efforts can take us, toward ushering in that time.
We accept Hashem’s dominion on Shabbat by inactivity, by stopping to try to increase financial acquisitions and physical innovation. The acceptance of dominion through Shemitta is accomplished by positive steps, i.e., by relinquishing ownership rights and opening up the fences around one’s fields to allow all to share his produce. This recognition of divine dominion is the source of the life of the universe.
The idea of social equity that is engendered in Shemitta is very much related to this. It reminds one that it is unnecessary to wear himself out in pursuit of riches. Shemitta reminds him that his property can sit fallow for an extended period of time because the King has removed it from his full possession (see Bava Metzia 39a).
Shemitta is not just about a change in the relationship between man and his compatriot, but between man and his acquisitions. People are liable to get so caught up in their efforts to amass property that they see property as part of their essence, which generally impacts on their desires, jealousy, etc. Shemitta is a reminder that there is a separation between man and his possessions and that he should connect more to his inner spiritual acquisitions, which he can retain and be satisfied by forever. The farmer, who is busy around the clock and throughout the year, finally has time to take off a year to increase these attainments and contemplate their centrality in his life.
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
