B "H
BEHAR
“I WILL COMMAND MY BLESSING”
Proof of Divinity
One of the proofs that the Torah is Divine, if indeed a proof is needed; is the promise to the Jewish people, recounted in this week’s parsha concerning food during the Sabbatical year in the Land of Israel:
G‑d commanded the people to let the land remain fallow in the Land of Israel, for the entire Sabbatical Year. The Torah then records the question,
“If you shall ask, ‘what will we eat in the seventh year, if we will not sow, and we will not gather our produce?’ I will command My blessing to you in the sixth year, and it will yield produce for three years.”
Obviously, no rational human being who is trying to convince a nation to observe laws that make tremendous demands on their lives, will make a promise that no one can guarantee. Just the first Sabbatical year observed without a food shortage would disprove the Torah’s Divine origin.
 
Addressing the Animal Soul
However, the question can be asked, why does the Torah have to preface G‑d’s promise with a question, “If you shall ask what will we eat?” The Torah should have stated straightforwardly, “when you observe the Sabbatical year’s restriction on sowing, etc., I will command My blessing for you…” Why the drama of a question and an answer!
The Rebbe explains that in doing so the Torah addresses not only our G‑dly Soul but also our Animal Soul. For the G‑dly soul there is no question. The G‑dly Soul is automatically receptive to G‑d’s command to rest on the seventh year. However, the Animal Soul does have questions and even those questions are answered by the Torah to the satisfaction of the Animal Soul.
And indeed, this is the ultimate goal; that our Animal Soul shall feel comfortable with the dictates of the Torah even when they seem to go against its material interests,.
 
The Blessings Reaching Us
There is another explanation why the Torah chooses to uncharacteristically address this matter by way of a question and answer.
Rabbi, Eliezer Chaim Deutch, in his work Siach Hasadeh, provides an intriguing explanation based on an insight by the Chassidic Master, Rabbi Chaim of Chernovitz, in his classic work, B’er Mayim Chaim.
There he comments on the Biblical promise that if we observe G‑d’s commandants He will see to it that “all these blessings shall come upon you and reach you.” What does the Torah mean that the blessings will “reach you?” Obviously if the blessings will come upon you that they will have reached you.
The answer is that when a person’s life is whole and wholesome, all the blessings gravitate towards and “reach” the person rather than the person having to reach the blessings.
To explain:
When G‑d put us here on this physical earth, His objective is that we engage the world and instill within it holiness thereby perfecting and elevating it. The world therefore senses that its position will be enhanced by coming in contact with this ideal human being.
In this ideal scenario, the blessings of abundance come to the person, rather than the person having to come to the world. The world needs the person more than the person needs the world.
This explains the statement of our Sages, “whoever honors the Torah, his body will be honored by the creations.” When one honors the Torah it is a sign that he is an ideal person. Everyone wants to take refuge in the shadow of such perfection.
The average person who falls short of the mark has to search for all the worldly blessings, It does not come naturally. Only when one leads an ideal life will find the world coming to him.
 
A Tale of Two Jews
One tell-tale sign of an ideal Jew is one who has total and unequivocal trust in
G‑d. This complete trust demonstrates that the person’s relationship with G‑d is fully intact. Such an individual does not possess even the minutest resistance to G‑d. He or she does not have to worry about his or her sustenance because the sustenance will come to him or her. Their integrity is so powerful that the world senses it consciously or subconsciously and will gravitate towards them.
If, however, the person’s trust in G‑d is wanting, it points to internal resistance to G‑d. There would then be no natural gravitation of worldly benefits to them. These individuals have to struggle to find their sustenance with no guarantee that they will find it.
We can now understand why the Torah prefaces the promise of a blessing with the question, “what are we going to eat?” By asking the question after hearing from G‑d that the land must lay fallow for a year, it is a sign that their trust in G‑d is not intact. Obviously if G‑d commands us to desist from planting and cultivating the earth for an entire year, He knows that that would normally leave us without ample supply of food for three years. Obviously, G‑d was not going to tell the Jewish people coming into the Promised Land of milk and honey that they are all going to die of starvation.
The mere fact that the question was raised is an indication that their trust is not flawless and therefore they may not merit the Divine blessing. The blessings would not just gravitate to them because they are not attracted to a blemished individual.
The Torah therefore states that G‑d in His infinite kindness will allow the blessings to reach even such individuals who ask the question because their trust is lacking. Nevertheless, G‑d promises everyone, including the questioner, that, “I will command My blessing” that it shall “reach you” even if the blessing would not be inclined to do so on its own.  
The lesson here is the importance of never losing our trust in G‑d even when it seems that there is no natural way for us to be helped.
 
Two Reactions to the Imminence of the Redemption
When we were promised that the Messianic Age is imminent, there can be two reactions to it:
The first and ideal reaction is that our trust in G‑d and in the world of the Torah, as they were communicated to us by the ideal leader, the Rebbe, will definitely come true, even if has taken more time than we anticipated.
The second and inferior reaction, but better than no reaction, is expressed though the questions that people have about the promise of Redemption.
And while this reaction reflects a lack of implicit, unconditional and impeccable trust, G‑d will nevertheless command His blessing and make sure that the Redemption will reach each and every Jew.
One who is plagued with questions and doubts has a hard time experiencing joy in his or her anticipation for the coming of Moshiach. The gnawing questions could eat away at the feeling of joy about the future and allow the person to wallow in exile depression.
By contrast, one who is imbued with complete trust in the imminent Redemption will revel in it and lead a fulfilling and redemptive life even as he or she is waiting for the Redemption to unfold.