Parshas Behar devotes 55 pesukim to the halachos of Shmitah and Yovel, and to various other topics which depend upon Shmitah and Yovel. However, the parshah inexplicably shifts gears at its very end: "You shall not make for yourselves idols, and a graven image and heathen altar you shall not erect for yourselves, and you shall not place an engraved stone in your land upon which to prostrate, for I am Hashem your God. My Shabbosos you must observe, and my Mikdash you must fear - I am God." (26:1-2)

Struck by the apparent disconnect of these pesukim from the rest of the parshah, Toras Kohanim (quoted by Rashi) explains the relationship: The end of chapter 25 speaks of a Jew sold as a slave, and the immediately subsequent admonitions at the beginning of chapter 26 warn such a Jew who is enslaved to a non-Jew that he may not engage in forbidden practices despite the fact that his master engages in them. "The Jewish slave cannot say, 'Since my master is involved in illicit relations, I will do likewise. Since my master worships idols, I will do so as well. Since my master does not observe Shabbos, I will do the same.' These warnings address such a situation." (Toras Kohanim 25:106 in Rashi on 26:1)

The question arises as to why a Jew who is enslaved to a non-Jew would think that he should be permitted to emulate the acts of his master. Does the Torah really need to address such a scenario? Isn't it clear that such a Jew is not allowed to violate the Torah? Why would he think otherwise?

The main themes of Parshas Behar are God's total control of the world and the restoration of people and property to their original associations, as per the Divine determination and mandate at the time of Yetzias Mitzrayim and entry to Eretz Yisroel. One whose ancestral property is restored, whose field cannot be tilled, whose loan is canceled or who is spontaneously set free from servitude is reminded that Hashem controls and owns all that exists and that He can intervene in the natural and legal orders. Legitimate acquisitions and permanent possessions are rendered void by God's decree; He is indeed the Master of the universe, including property and personal status.

While these majestic and powerful concepts are both comforting and awe-inspiring, they can also lead to a sense of despair on the part of one who does not seek to submit to Hashem's authority and masterplans.

This is where the interpretation of Toras Kohanim comes in. One who experiences misfortune and despair, feeling like an object at the mercy of Providence, is prone to fail to take responsibility for those aspects of his life which are still and forever in his control. Such a person may think that since Hashem placed him in a certain predicament, the person is not bound by the rules and expectations of the Torah which are applicable to people in more normative circumstances.

This is exemplified precisely by the case of a Jew who is enslaved to a non-Jew. In such an environment, which the Jew did not choose and from which he cannot escape, the easy way out is to despair and disavow any responsibility for mitzvah observance, proclaiming, "Fate has overtaken my path, and I am a mere object of circumstances beyond my control. I am not responsible for my spirituality any more. I was thrust into these surroundings, and I cannot any longer be held accountable for my actions - certainly not as they pertain to religious observance."

The message of Parshas Behar is that Hashem's control over the human condition and the universe does not negate one's responsibility. A Jew who is enslaved to a non-Jewish master and is trapped in an environment which is anathema to Torah is not excused from Torah observance to the extent that it is possible. Moreover, such observance is an affirmation of God's authority in the most true sense, with a realization that one cannot escape from God and from His mitzvos, irrespective of the situation in which one finds himself.

This understanding of the explanation of Toras Kohanim enables us to appreciate the conclusion of the parshah: "My Shabbosos you must observe, and my Mikdash you must fear - I am God." (26:1-2) We are instructed that despite the surrounding circumstances and any other factors, as exemplified by the case of a Jew who is enslaved to a non-Jew, Hashem's authority, the paradyne expression of which is Shabbos, remains forever and must be recognized and heeded. Regardless of the environment, Hashem is God and He demands our allegiance; His control is unlimited and transcends all. Honest recognition of His authority mandates allegiance in all circumstances, while only a shallow, naive and distorted perception of God's authority enables one to feel excused from submission to it.

This is likewise why fear of the Mikdash is mentioned at the conclusion of the parshah, for the Beis Ha-Mikdash represents Avodah - formal religious service. One response to new and difficult circumstances faced by Jews has been to modify their approach to observance (and very often their mode of tefillah). While many Jews during the Haskalah period abandoned Judaism totally, others made radical changes to their observance and created new "streams" of Judaism. The Torah speaks to this by admonishing, "and you shall fear my Mikdash" - do not change Torah observance in response to new circumstances, claiming that the new state of affairs does not lend itself to traditional observance as formulated in the Torah. "My Avodah must be expressed and practiced as I defined it in the Torah - it may not be tampered with, and you must revere and be ever awed by it", declares Hashem.

Genuine recognition of God's authority involves acting upon it in situations which are most challenging; there is no dispensation. "For Bnei Yisroel are servants unto Me - they are My servants, whom I brought forth from Egypt. I am Hashem your God." (25:55) Toras Kohanim (quoted in Rashi ibid.) comments: "'They are my servants' - my claim precedes that of any other master". The knowledge and active recognition that we are Hashem's beloved children and servants, and that our allegiance to Him supercedes that of anyone else and all other powers and circumstances, are indeed the embodiment and climax of Parshas Behar.