(לא) וַיַּ֤רְא אֱלֹהִים֙ אֶת־כָּל־אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־ט֖וֹב מְאֹ֑ד וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם הַשִּׁשִּֽׁי׃ (פ) (א) וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכָל־צְבָאָֽם׃ (ב) וַיְכַ֤ל אֱלֹהִים֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מְלַאכְתּ֖וֹ אֲשֶׁ֣ר עָשָׂ֑ה וַיִּשְׁבֹּת֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מִכָּל־מְלַאכְתּ֖וֹ אֲשֶׁ֥ר עָשָֽׂה׃ (ג) וַיְבָ֤רֶךְ אֱלֹהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבַת֙ מִכָּל־מְלַאכְתּ֔וֹ אֲשֶׁר־בָּרָ֥א אֱלֹהִ֖ים לַעֲשֽׂוֹת׃ (פ)
וַיְדַבֵּ֤ר יְהוָה֙ אֶל־מֹשֶׁ֔ה בְּהַ֥ר סִינַ֖י לֵאמֹֽר׃ דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם כִּ֤י תָבֹ֙אוּ֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר אֲנִ֖י נֹתֵ֣ן לָכֶ֑ם וְשָׁבְתָ֣ה הָאָ֔רֶץ שַׁבָּ֖ת לַיהוָֽה׃ שֵׁ֤שׁ שָׁנִים֙ תִּזְרַ֣ע שָׂדֶ֔ךָ וְשֵׁ֥שׁ שָׁנִ֖ים תִּזְמֹ֣ר כַּרְמֶ֑ךָ וְאָסַפְתָּ֖ אֶת־תְּבוּאָתָֽהּ׃ וּבַשָּׁנָ֣ה הַשְּׁבִיעִ֗ת שַׁבַּ֤ת שַׁבָּתוֹן֙ יִהְיֶ֣ה לָאָ֔רֶץ שַׁבָּ֖ת לַיהוָ֑ה שָֽׂדְךָ֙ לֹ֣א תִזְרָ֔ע וְכַרְמְךָ֖ לֹ֥א תִזְמֹֽר׃ אֵ֣ת סְפִ֤יחַ קְצִֽירְךָ֙ לֹ֣א תִקְצ֔וֹר וְאֶת־עִנְּבֵ֥י נְזִירֶ֖ךָ לֹ֣א תִבְצֹ֑ר שְׁנַ֥ת שַׁבָּת֖וֹן יִהְיֶ֥ה לָאָֽרֶץ׃ וְ֠הָיְתָה שַׁבַּ֨ת הָאָ֤רֶץ לָכֶם֙ לְאָכְלָ֔ה לְךָ֖ וּלְעַבְדְּךָ֣ וְלַאֲמָתֶ֑ךָ וְלִשְׂכִֽירְךָ֙ וּלְתוֹשָׁ֣בְךָ֔ הַגָּרִ֖ים עִמָּֽךְ׃ וְלִ֨בְהֶמְתְּךָ֔ וְלַֽחַיָּ֖ה אֲשֶׁ֣ר בְּאַרְצֶ֑ךָ תִּהְיֶ֥ה כָל־תְּבוּאָתָ֖הּ לֶאֱכֹֽל׃ (ס)
The LORD spoke to Moses on Mount Sinai: Speak to the Israelite people and say to them: When you enter the land that I assign to you, the land shall observe a sabbath of the LORD. Six years you may sow your field and six years you may prune your vineyard and gather in the yield. But in the seventh year the land shall have a sabbath of complete rest, a sabbath of the LORD: you shall not sow your field or prune your vineyard. You shall not reap the aftergrowth of your harvest or gather the grapes of your untrimmed vines; it shall be a year of complete rest for the land. But you may eat whatever the land during its sabbath will produce—you, your male and female slaves, the hired and bound laborers who live with you, and your cattle and the beasts in your land may eat all its yield.
“When you come into the land” (Leviticus 25.2) implies no conquest but the acquisition of a legacy. This may foster the illusion that the Land belongs to Israel permanently and unconditionally, to be inherited by their children to be tilled and cultivated, and to reap the fruits of their sweat and toil. To counter any such notion, God says, the Land which I give to you, i.e. it is not a Land given as an irreversible inheritance, but a pledge renewed on condition that you merit it. However, if you turn away from Me, I shall take it away from you and give it to others.” (16th Century)
Often the word mitzvah is related to the Aramaic word tzavta, meaning to attach or join. Tzavta can mean companionship or personal attachment. In this sense, a mitzvah bundles up the person who is commanded and the Commander, creating a relationship and essential bond.
https://www.chabad.org/library/article_cdo/aid/1438516/jewish/Mitzvah.htm
(א) כי גרים ותושבים אתם עמדי י"ל בזה בדרך רמז להבין זה ע"פ ששמעתי מחכם אחד על פסוק גר אנכי בארץ אל תסתר ממני מצותיך כי ידוע מן איכות טבע העולם כי מי שהוא גר אין לו עם מי לדבק ולקרב עצמו ולספר לו כל מאורעותיו וכל לבו שאין לו חבר לא ישראל ולא גוים אך כשרואה חבירו הגר אזי מספר כ"א בפני חבירו כל מאורעותיו וידוע הקב"ה הוא כמו גר בעוה"ז שאין לו על מי להשרות שכינ' כבודו ית' כי זעירין אינון וכו' והוא שהתפל' דהע"ה גר אנכי בארץ היינו אני ג"כ איני רוצה להיות תושב בעוה"ז ואני רק כגר בעוה"ז ולכך אל תסתר ממני מצותיך כמו גר אחד בפני חבירו שמספר לו כל לבו וזה י"ל הרמז בפסוק כי גרים ותושבים כשתהיה בבחי' גר בעוה"ז ותושב בעוה"ב אז אתם עמדי כי אני ג"כ גר בעוה"ז כנ"ל וממילא אל אסתיר מכם מצותי כנ"ל והבן:
(1) For you are resident strangers with Me It is possible to speak about this in the manner of allusion. I will explain it according to what I have heard from a certain wise person regarding the verse "I am only a stranger in the land; do not hide Your commandments from me." (Psalms 119:19). This is known from the quality of the nature of the world; a stranger is without a people to cleave to, they are without one to be close to and to tell all their happenings and all their heart to, since they have no friend neither Jew nor Gentile. But when the stranger sees a friend, then they tell all of these to their friend, all their happenings. And know that the Holy Blessed One is Themself like a stranger in this world(!) for They have no-one with whom to imbue Their presence and Their glory, may They be blessed, and we are infinitesimally small, etc. And this is what King David, peace be upon him, prayed: "I am a stranger in this land" (ibid.) -- this is to say, I too do not want to be resident in this world(!) And I am only like a stranger in this world. And therefore, do not hide from me Your mitzvot -- like a stranger who tells all their heart to their friend. And this is that which can be said about the allusion in the verse "For [you are] resident strangers", that you are in the aspect of a stranger in this world, and in that of a resident in the world to come. Then you are with Me, for I also am a stranger in this world (as explained above) and obviously, I will not hide from them My mitzvot (as explained above, and understand).
I am the myriad in the deep.
My image, my image multiplied
Will reflect from the stream towards me.
I am the truth in the heaven,
I am the story in the deep,
My image, distortion her lot,
Will gaze from the stream towards me.
On high, I wrap myself in silence,
I roar, I sing, in the deep.
I am in the heaven—the God,
I am the prayer in the stream.
(Leah Goldberg, On the Blossoming [New York and London: Garland Publishing, 1992], p. 4; translation from Hebrew by Linda Bertenthal)
Related divrei Torah:
https://www.britshalomstatecollege.org/torah-commentaries/2019/5/21/strangers-with-god
https://reformjudaism.org/learning/torah-study/torah-commentary/joining-god-resident-strangers-world
https://www.jtsa.edu/our-partnership-with-god
https://velveteenrabbi.blogs.com/blog/2015/05/god-too-is-lonely-a-dvar-torah-for-behar-bechukotai.html