Parshat Bahar begins with the laws of Shemitah- the sabbatical year. There are many significant lessons that the Jew is to acquire from observing these laws which include not working his land, and not doing business with the produce that grows from the land in the seventh year. The Seforno, in his comment on the verse where the Torah states, "The land shall observe a Shabbat rest for Hashem," teaches that the purpose of this year when the farmer is not engaged in agriculture, is not to travel or pursue other hobbies and interests, but, "lahashem," it is a year to be devoted to the study of His Torah. Imagine what a positive impact this can have on the life of the farmer, and his family, who now sits in the Beit HaMikdash for a full year and looks to serve Hashem thru acts of chessed. Moreover, the Seforno reminds us that the term, "shabbat lahashem," is found in the Aseret HaDibrot (Shemot 20:10) regarding our weekly observance of Shabbat. Likewise, the parsha's purpose is to attain a closeness to Hashem through Torah study.
The Chinuch, in his comment on Mitzva 34, presents two lessons to be derived from Shemitah. Firstly, we affirm our belief in Hashem as Creator. We work the land for six years, and rest on the seventh, as we do every week as we work six days and rest on Shabbat. This demonstrates both the belief that God created the world in six days, and that He is always involved in the activities of man. The second lesson to be culled is the development and enhancement of man's character, and specifically his generosity of spirit. Our Rabbis note that man comes into this world with his fists clenched, announcing his readiness and preparedness to acquire. It is the nature of man to be concerned about himself. The laws of Shemitah impact greatly on helping the Jew. To refocus and realize that what he possesses is not only for him, but, "The destitute of your people shall eat," (Shemot 23:11). His taking down the, "No Trespassing" sign for the seventh year helps him to develop from selfish to selfless.
This generosity of spirit is not only good for the rest of society, but the landowner benefits as well. It is interesting to note that in last weeks parshah, Emor, in Parshat HaMoadim (Chap. 23) there are many mitzvot related to the different holidays, but all are mitzvot between man and God- ben adam lechavero. There is one exception. The closing verse of the holiday of Shavuot deals with the landowner leaving a corner of his field for the poor along with the gleanings of his harvest (Vayikra 23:22). Why is this an integral part of the Shavuot section, especially since this law is already taught in Parshat Kedoshim? Perhaps the Torah is hinting at the idea that commensurate with your generosity to others will be your personal acquisition of Torah. Generosity of spirit is a prerequisite for Torah.
This is further substantiated by the "Sabbah" (Elder) of Kelm who strongly recommended that during the 49 days of Sefirat HaOmer Jews study the 48 methods through which Torah is acquired as taught in the last chapter of Avot, and on erev yom tov to review them all. Note, says the Vilna Gaon zt"l, no one Jew can effectively master all 48 traits. Our character, intellect and temperament differ one from another. Rather, each individual is capable of mastering only several of these traits. Then, the more positive interaction there is between one another, the more we will be able to absorb and imbibe from our neighbors. (This is comparable to the Meshech Chochma's comment on, "naaseh venishma," where he says that no one Jew can fulfill all 613 mitzvot. Only together as a people- the kohanim doing theirs, the king's his, women theirs- may we as a people observe the Torah in its entirety.) If however, one lives by the "good fences make good neighbors" policy, the amount one will receive from others will be limited. Therefore, suggests the Gaon zt"l, not all the 48 methods are of equal value. Rather he sharply interprets the familiar verse, "rabot banot asu chayil veat alit al kuylana," -many daughters --meaning Torah scholars-- do "chayil", whose numerical value is 48 (i.e. methods of Torah acquisition), but "veat"-from aleph to taf there is one virtue that exceeds them all. This virtue is "ohev et habriyot" - loves mankind (#32). The Gra explains that commensurate with one's love of mankind will be the ability to acquire the positive traits of the next person. Thus love and generosity of spirit is most beneficial to one's acquisition of Torah. (It is interesting to note that the students of Rabbi Akiva stopped dying after the day that corresponded to "ohev et haberiyot.")
Finally, today is Pesach Sheini. While there is a machloket in the ninth chapter of Pesachim (93a), Rebbi maintains that the second Pesach is a festival in its own right, and R' Natan holds that it is a make-up and substitute for the first Pesach. In reference to the latter opinion, why does this institution apply only to Pesach, and not to a situation where one missed sukkah, shofar or lulav? Perhaps you can say because of the significance of Pesach including its punishment of karet. Alternatively, one could say, as the Torah teaches us in Bamidbar (9:6-7) that the persons who came to Moshe unable to participate in the Pesach were excused and exempt. "Ones rachmana patrei." However their cry of, "lama nigra?" - why should we be diminished?- demonstrated a love for mitzvot, a generosity of spirit that said - don't excuse us - find a way to include us. Their generosity of spirit in performing mitzvot earned for them and for us an additional mitzvah - Pesach Sheini- which teaches us how important is our attitude toward mitzvot.