Musar su Levitico 25:9

The sounding of the Shofar is reminiscent of an ancient custom in Israel that when someone died, the sounding of the Shofar was a signal for people to attend the burial (Moed Katan 27). The seventieth year, which symbolizes the end of a normal lifespan, is to remind one of impending death and the accounting one has to render. The blowing of the Shofar is also in order on the Day of Atonement (25,9) when one renews one's life after having secured forgiveness. When verse 10 speaks about "return to one's original possession," the meaning includes return to one's former innocence. Death secures the atonement for those who return to G–d, i.e. when the spirit returns to G–d, as Solomon said in Kohelet 12,7. These are all thoughts that man should constantly bear in mind, they should not be קרי, something he thinks about only incidentally. One needs to think of oneself as an alien, גר, in this world, not as a permanent fixture. This is what the Torah implies in 25,23: כי גרים ותושבים אתם עמדי, "For you are strangers and residents with Me." We will not acquire permanency until we arrive in the Hereafter. The last verse seems self-contradictory. Either we are strangers or we are residents. How can we be both? The answer is that as long as we do not sanctify ourselves as the Torah wishes us to do, our tenure is no more than that of strangers, גרים; once we have sanctified ourselves through our Torah-oriented lifestyles, however, we acquire tenure, i.e. become תושבים. The warning not to view ourselves as possessing tenure on earth is expressed more forcefully by the legislation that land cannot be sold permanently (25,23). People who live under the illusion that land ownership secures them tenure on this earth are fools. They forget what David reminded us of in Psalms 127,1 when he said: אם ה' לא יבנה בית שוא עמלו בוניו בו, "Unless the Lord builds the house its builders labor on it in vain." We have now explained how all these various paragraphs in our portion are linked together logically.