Close To Torah

Vayikra 21:1

“Hashem said to Moshe, say to the Kohanim, the sons of Aaron, and tell them: Each of you shall not contaminate himself to a dead person.”

As highlighted, there is a seemingly superfluous phrase in the aforementioned verse. Why did Hashem first instruct Moshe “say” and then once again, “tell”?

There are two classical explanations to this question.

The Ibn Ezra writes that the word, “Emor – or say” was in reference to the previous chapters and interpretations. Thus, the Kohanim – the scholars and teachers of the Torah, would be responsible to safeguard it and preserve its integrity.

Having emphasized this, Moshe went on to “V’amarta – or tell them”, referring to the special laws pertaining to the Kohen – the subject of this chapter.

The Rambam offers an alternative explanation. The Torah used this double expression to stress the importance of this commandment. Why, because it runs contrary to the natural habit of mankind. Prohibited from coming into contact with the dead, the Kohanim would be required to take steps to comply with the Torah’s instructions against contamination.

Rashi, in his commentary to the Talmud in Yevamos 114a, writes that the Sages inferred that the Kohanim were required to convey this teaching to those who would otherwise not be subjected to the commandments.

Thus, the adult Kohanim were to make sure that the minor Kohanim – the children – were not to become contaminated from the dead as well.

On this, Rabbi Moshe Feinstein comments that this is a warning to adults to ensure that their behavior in front of children be one of example, so as not to negatively influence them.

The following story, involving Rabbi Moshe Feinstein himelf, beautifully illustrates this idea.

Two school children once came before their classroom Rebbi with a question. One student, whom we’ll call Avraham, had borrowed something from his friend – whom we’ll call Shimon – and broke it.

Avraham insisted that he was not obligated to repay Shimon. On the other hand, Shimon was adamant that Avraham was obligated to repay for the item he had broken.

Their Rebbi was flabbergasted. Why?

For quite some time, these boys had been learning Perek Hamafkid – the chapter in the Talmud that deals  with the laws of when one who borrows an object is required to repay the lender or not, in the event of damage or loss. This case now before him was clear cut and the basic case outlined in the Talmud. Avraham was surely obligated to pay!

How could Avraham not realize this and continue to insist otherwise?

The Rebbi was very much bothered by this and took the question to the Rosh Hayeshiva, who was none other then Rabbi Moshe Feinstein.

Reb Moshe listened to the story and offered the following answer.

Every child is taught not to talk in Shul. Yet, he explained, when this child went to Shul he likely noticed that all the adults around him talked anyhow. Thus, the child must reason that everything one learns is not always put into practice.

Hence, even though the Talmud stated that he would be required to repay Shimon, that is not necessarily the practice!

After checking with the child, this rationale was sadly confirmed as truth.

“Emor, V’amarta – say and tell” – just as the Kohanim were required to take heed that their charges not transgress that which would contaminate them, so too, adults must ensure that their behavior in front of their children, as well as other children around them, be one of positive example and not G-d forbid, a negative influence.

Good Shabbos!

The Torah enumerates all of the special Jewish holidays: Pesach, Shavuos, Rosh Hashanah, Yom Kippur and Sukkos. What is most strange is that right in the middle of the holiday listing comes a verse that seems totally out of place. The verse talks about the responsibility to give part of your field to poor people (see Vayikra 22:32). Rashi (ibid.) tells us that the Torah places the mitzvah of tzedakah, charity, right in between the laws of Pesach and Shavuos and the laws of Rosh Hashanah, Yom Kippur and Sukkos in order to teach us a  vital lesson: “Anyone who gives the proper charity from his land is considered to have rebuilt the Bais HaMikdash and brought sacrifices there.” What does this all mean?

A Vital Perspective

I believe that there is a powerful message being expressed here that relates to the crux of the Jewish holidays. We work hard to be thoughtful and caring people; we strive to recognize the needs of others and to help fulfil them. A Jewish person celebrates Yom Tov with a beautiful meal and with much fanfare in honor of the occasion. We also must not forget about those who cannot afford to buy food for Yom Tov. The Torah is encouraging us to be sensitive to the needs of others. While we are sitting and enjoying our celebration, we must always remember those who are less fortunate that us. We wish to include them in our celebration.

Caring For Others

Every single Yom Tov and Jewish celebration has with it a concept of thinking about those in need. We begin our Pesach Seder by announcing, “anyone who is in need of a meal, please join us.” This is even after making donations to the city tzedakah fund for Maos Chitim, Pesach wheat monies, to ensure that everyone can have matza and other Yom Tov necessities. We dedicate time on Purim giving Matanos LaEvyonim, gifts to the poor. The Rambam even states that when faced with a choice of where to spend our money, on Mishloach Manos for friends or Matanos LaEvyonim for the poor, the decision is clear. It is most praiseworthy to spend our money to gladden the hearts of those in need and those who are downtrodden (see Mishna Berurah 694:3 that this is the actual halachah). It is now very understood why the Torah interjects the laws of the holidays with a focus on providing and caring for those in need. Charity and caring for others is an integral part of each and every Yom Tov.

Sharing

My father is fond of saying that the Hebrew word for שמחה, family celebration or Yom Tov, is equal numerically to 353. If you add those three digits together you get the mispar katan of simcha which is 2 (3+5+3= 11, 1+1= 2). The number two represents plurality and signifies that a simcha is not a joyous occasion unless it is shared with others. Indeed, a source for this concept is found in Vayikrah Rabbah (34:3) which states that all simchos should be shared with relatives and loved ones. The Jewish holidays become true days of simcha when we care for those in need and include everyone in the celebration.

by Rabbi Binyomin Radner

” ‘פרק י”ט פסוק י”ח – “לא תקם ולא תטר את בני עמך ואהבת לרעך כמוך אני ה’”

“You shall not take revenge, nor shall you bear a grudge. And you shall love your friend like yourself, I am Hashem”.

We are commanded to love our fellow Jews as much as we love ourselves.

The commentators grapple at length with the obvious challenge that this מצוה poses:  How is it feasible that G-d demands of us to love other people as much as ourselves?

At first glance this would certainly seem to be contrary to human nature. Can anyone truthfully testify that he/she has the same level of love for other people as for him/herself? We know that G-d only demands of us that which is humanly attainable, as we find with regards to the פרשה of a יפת תואר. G-d knew that a soldier at war away from his town and from his family would not be capable of controlling his evil inclination and therefore he is permitted to marry a non-Jewish woman. Chazal learn from this that anything that G-d does demand of us, is in fact, realistically and humanly possible for otherwise it would not be demanded of us.

Furthermore, the גמרא מסכת בבא מציעא דף סב. states, ”וחי אחיך עמך חייך קודמים לחיי חבירך”. “Your life takes precedence over the life of your friend”.

Meaning, that if two people are in the desert and only one has a jug of water, he should better drink the water himself and should not give the water away to his friend and die of thirst in order to let his friend drink the water and live. Thus, he is required to show more love for his own life than for another’s. This would seem to contradict the commandment in this week’s פרשה to love your fellow Jew as much as yourself.

Parenthetically, the מהרש”א notes that if the jug of water belongs to both of them, they should both die rather than taking the other one’s water. For then we apply the principle of”מאי חזית דדמא דידך סומק טפי מדמא דחברך” “Who says that your blood is more red than the blood of your friend?”      (Gemara, Mesechta Sanhedrin, 74a)

Just as one has no right to kill someone else in order to keep himself alive, so too one cannot steal his friend’s water in order to keep himself alive if that will cause his friend to die of thirst.

The רמב”ן explains that it is certainly not realistic to demand of a human being to love another person as much as he loves himself. Rather, the תורה is telling us to rid our hearts of the trait of jealousy. We are commanded to wish our fellow Jews as well as we wish ourselves in all aspects. It is not uncommon for an individual to wish his friend well and to be happy for his good fortune and success. But it is less common for a person to wish upon his friend the same wealth, wisdom, knowledge, prestige and all successes that one hopes for himself. This is the Ramban’s understanding of ואהבת לרעך כמוך. Through ridding ourselves of jealousy, we can attain this trait of truly wishing upon our friends the same success in all regards, that we hope for ourselves.

The חזקוני seconds that it is impossible for a human being to sincerely love another like himself, but explains the מצוה of ואהבת לרעך כמוך differently than the Ramban:  That is you should love to do for him that which you would love for him to do for you. Meaning that what is hateful to you do not inflict upon your friend.

The source for this is the   גמרא מסכת שבת דף לא. which relates the incident of the גר which approached הלל and asked to be taught the entire תורה while standing on one foot. הלל responded to the גר, “That which is hateful to you, do not do unto your friend. This is the entire תורה and the rest is its explanation. Go and learn it.”

How are we to understand the statement of Hillel that the entire תורה is included in this one lesson?

רש”י writes that “your friend” is referring to G-d Almighty. Do not defy the words of G-d just as you would not want your friend to defy your words. Accordingly, if you adhere to the words of G-d you will keep the entire Torah. This is one possible explanation for why the entire Torah is hinted to in this lesson.

רש”י adds a second explanation that “your friend” is referring to your fellow Jew. The statement “That which is hateful to you, do not do to your friend” encompasses stealing, adultery and the majority of the commandments which are bain adam lachaveiro.

A third view can be found in the כלי יקר who explains the גמרא as follows: The גר asked to be taught the whole תורה on one foot. This does not mean physically on one foot, rather on one solid foundation that he could use to remember the whole תורה. הלל responded by telling  him the פסוק of ואהבת לרעך כמוך אני ה’.  ואהבת לרעך כמוך is the foundation of the מצות בין אדם לחבירו. And אני ה’ is the foundation of the מצות בין אדם למקום. Therefore, the whole entire Torah really is included in this verse.

The מס’ שבת דף לא. ,מהרש”א writes, like the Chizkuni, that this statement of הלל is the intent of the מצוה of ואהבת לרעך כמוך. We should refrain from doing that which is hateful to us, unto our friends. Hence, ואהבת לרעך כמוך is actually a מצוה לא תעשה. For this reason, ואהבת לרעך כמוך is written immediately following the מצות to refrain from revenge, embarrassing someone, לשון הרע, placing a stumbling block in front of a blind person etc. ואהבת לרעך כמוך is also a מצות לא תעשה to refrain from doing to our friends that which is hateful to them.

This train of thought of חזקוני and  מהרש”א contrasts the view of the רמב”ן that we are to remove the jealousy from our hearts in order to be happy for our friends’ good fortune. The implication of the רמב”ן is that ואהבת לרעך כמוך is a מצות עשה to actively remove jealousy from our hearts, and not merely to refrain from committing hateful acts. However according to חזקוני and מהרש”א it seems that ואהבת לרעך כמוך is actually a מצות לא תעשה to refrain from inflicting pain onto our fellow Jews that we would not want done to us.

However, the Mesilas Yesharim, Chapter 11 understands this mitzvah to love a fellow Jew as much as yourself, to be understood literally, peshuto kemashmao.  We are commanded to love our fellow Jews as much as our selves without any difference whatsoever (kamocha mamosh.)

The Mesilas Yesharim is quite emphatic about this and writes strongly that this is the true intent of the mitzvah. He does not explain like the Ramban, Chizkuni or Maharsha who seem to understand that this mitzvah is not exactly to be taken literally since it is humanly impossible. He writes clearly that one is actually commanded to love his fellow Jew as much as himself.

Thus, our original question must be asked again:  According to the understanding of Mesilas Yesharim, how is it conceivable that G-d could realistically demand of mere mortals to have the same love for others as they have for themselves? This demand certainly seems to go against human nature.

Perhaps this mitzvah can be explained in a different light with the insights of R’ Dessler in the Michtav Me’Eliyahu:

The Michtav Me’Eliyahu, Volume 1 p. 36 expounds on this topic as follows:                        There is a natural inborn human tendency that G-d put into people to “give” and to be ”givers”. If not for the deep yearning of people to “give” no one would ever marry or bear children and the world would discontinue. For this reason one does not feel complete when he is alone. He has an inborn yearning to marry and to have children in order to “give” to others. People who are unable to bear children will often adopt orphans and raise them in their homes, in order to satisfy the need to give. This natural need to “give” is rooted in the deep recesses of the heart and soul of a person by G-d, in order to keep the world going.

Additionally, a person has a natural love for the fruits of his labor. Whether it is a child that he raises, a vineyard that he plants, or a house that he builds, he feels an emotional attachment to them to the point that he feels as if a part of him went into the fruits of his labor.

Thus, giving creates love for whatever and for whomever one gives to. R’ Dessler goes on to cite Mesechta Derech Eretz, Chapter 2 where it is stated, “If you wish to develop a love for your friend, you need only involve yourself in his well-being”.

Helping someone else, giving to him, or doing for him generates a natural love for the taker on the part of the giver.

The Gemara, Mesechta Bava Metzia, 32b discusses the mitzvah of helping one’s fellow Jew load or un-load his animal’s package. If one is confronted with the choice to either assist his friend in unloading his animal v. to assist his enemy in loading his animal, he should first assist his enemy  even though his friend’s animal is in pain and even though it is prohibited to cause unnecessary suffering to animals. This is because it is considered a superior act to reign in one’s evil inclination  (lakuf yitzro adif.)                                                                                                       The mere act of helping an enemy in need will slowly remove the hatred that a person felt for his enemy up until that point, and replace it with love, thereby turning his enemy into his friend.

R’ Dessler continues that this natural yearning to give is somewhat limited and therefore mostly channeled in the direction of one’s immediate family and close acquaintances. It is not usually channeled towards other people.  However, a person only needs to give and be gracious to other less familiar people in order to develop a love for them as well, after which he will not consider them strangers any more.

“Giving” in whichever method it may entail, instills a natural love for the person one is giving to. He writes that ‘giving’ is also the root and recipe for a strong marriage. Since giving naturally instills and intensifies the love for the person one is giving to, if two marriage partners are “givers” there can be a lasting relationship. This is the method through which one can achieve shleimos (perfecting himself.)  Shleimos is of the most paramount things that spouses can help each other reach, which is accomplished through giving. Thus, the love can c’v be short-lived if the marriage partners are takers and not givers.

Additionally, the Gemara, Mesechta Kidushin 41a states that one is forbidden from marrying a woman until he sees her lest he become repulsed with her and will thereby be prevented from fulfilling the mitzvah of ‘veohavta leraiacha kamocha’.

We see from the Gemara that the foundational purpose of marriage is in order to fulfill the mitzvah of “loving another as oneself”, through his spouse. This is accomplished through giving which instills a love into the heart of the giver for whom he is giving to.

With these insights of the Michtav Me’Eliyahu we can now better understand the view of Mesilas Yesharim that we are in fact commanded  by the Torah to love our fellow Jews as much as ourselves in the literal sense.

Through giving to others we can generate a love for them and we can instill a genuine ahavas yisroel for our fellow Jews into our hearts. Then we can be able to fulfill the mitzvah of “You shall love your friend as much as yourself” even according to the lofty explanation of the Mesilas Yesharim. R’ Tanchuma (also quoted in the Michtav Me’Eliyahu, Volume 3 p.89) adds that this concept is alluded to in the scriptural verse itself: “You shall love your friend as yourself” i.e. If you treat another like your friend, you will come to love him.

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This week’s edition is dedicated as a zechus for Shira Yaffa bas Rochel Miriam, Ezriel Pinchos ben Shira Yaffa, Aliza Faygil bas Shira Yaffa, and Shlomo Yakir ben ShiraYaffa.    May they be zoche to a yeshua bekarov. Amen.

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A Guten Shabbos!

Rabbi Binyomin Radner, a frequent speaker on variety of topics in Torah and/or Halacha,h as been the writer/ editor of a weekly publication on the Parsha for several years. He is the recipient of Semicha from Beis Midrash Govoah in Lakewood, NJ, and has recently finished Shas. http://www.thelakewoodscoop.com/news/2011/11/bachur-completes-shas-after-10-years-with-chizuk-from-rav-nosson-tzvi-zatzal.html

For any comments or to sign up to his weekly Parsha Publication, please contact the author at benradner@gmail.com.

One of the most powerful verses found concerning the topics of Parshas Acharei Mos and  Kedoshim is (Vayirah 19:2), “Be holy, for I Hashem am Holy.” The entire theme of the two parshiyos is one of living an exalted and holy life by serving Hashem and staying away from immorality. This verse is expressing a most important idea.

Like Me

Rabbi Moshe Feinstein zt”l (1895-1986) states that this verse is telling us: When it comes to ruchniyus (spirituality), you cannot advise others to do something if you yourself do not practice what you are preaching! When it comes to physical matters we are acclustomed to being told things by people who are incongruent. The doctor may tell us to lose weight for our health even though he himself desperately needs to shed many pounds. A police officer may give us a ticket for speeding or talking on the phone while driving even though he does the same! Even in these cases it is hard to accept the directive but we understand that the person sharing them with us is correct. When it comes to spiritual matters the only way that words of advice will be heard is if the one who offers them practices them himself.

From the Heart

Chazal tell us that words that come from the heart enter the heart. The Jewish perspective is expressed by Rabbi Moshe Chaim Luzzatto zt”l (1707-46) at the opening of Sefer Mesillas Yesharim. He states that only when one has made advances through the labyrinth of life and has reached an elevated plateau can he look down and guide others as to how to proceed. Life experience and personal work are the greatest assets. The true guide is someone who has practiced the Torah and worked on his own personal development himself. It is said of the Chofetz Chaim zt”l (1839-1933) that he did not write his monumental Sefer on Shmiras HaLashon (proper speech) until he himself practiced all the laws that he would include in there for many years. He knew that the only way that he had a right to share was if he himself worked to master them in the deepest way possible.

Powerful Story

I read a powerful story about Rabbi Shlomo Freifeld zt”l (1925-90). When he founded Yeshivas Shor Yosuv it was with the noblest intentions of inspiring students to get closer to their Jewish roots and connect with the holy Torah. When he heard about a student in his Yeshiva that did a horrible sin, it greatly pained him to have to send him away from the Yeshiva. He verified the accusation and carefully thought about his conversation with the student. The boy walked into his office and it was obvious that this young man’s connection with Judaism was swaying delicately. He looked at the Rosh Yeshiva and expected to be yelled at and berated. Instead, Rabbi Freifeld looked up at him with tears coming down his cheeks. In between sobs, Reb Shlomo said to the boy, “I’m sorry that I wasn’t great enough to inspire you to be greater.” The boy left very moved and spent time rethinking his path in life and its negative direction. He realized how much love and truth were in his Rebbe’s words and that is exactly what brought him back.

Our Mission

Hashem tells us in the Torah, “be holy.” He knows that doing what is right is often hard and challenging. He knows every pitfall in this world. He tells us, “for I am Holy.” The only way a command can be shared is if we embody it ourselves. We wish to spread the beauty and truth of Torah to our brothers and throughout the world. The first step is for us ourselves to embrace the greatness of Torah by passionately studying and doing the mitzvos. This way we will inspire others to join the most worthwhile pursuit in the world, connection with Hashem.

There is much discussion about birth, a woman’s tumah (ritual impurity) and Tzaras (leprosy) throughout Tazria and Metzora. The laws of a Tzaras (the punishment one got for speaking Lashon Harah), the laws of childbirth and the laws of a woman’s tumah and tahara process are all found together especially with the advent of the two parshios of Tazria and Metzora coming together on one week.

Why the Tumah?

Rabbi Moshe Feinstein zt”l (1895-1986) asks, why is it that a woman becomes tamey just for giving birth and bringing a child into this world?! What is the lesson here? He explains that the deepest principle that we wish to instill in the new child is that of self-perfection and development. Hashem created each of us and put us in the world in order to bring ourselves up from being a physical hedonistic being into a spiritual connector with Hashem. The baby’s birth causes tumah in order to stress that physical existence is only granted for the purpose of recognizing the tumah of mankind and working to bring tahara, purity, into the world by means of Torah and mitzvos. He has the rest of life to purify himself though becoming a spiritual being.

The Leper

Someone who spoke Lashon Harah has used his mouth for the exact opposite reason that he was granted a mouth in the first place. Hashem gave us a mouth so that we can speak the words of Torah and Tefillah. He gave us a mouth so that we can speak nicely and pleasantly to one another. The mouth is a place of connection. It is used for eating, the advent which connects the body and the soul. It is used for expressing love and connection by way of a kiss. It is used to connect people by way of talking and bonding. When someone speaks Lashon Harah he or she is using the mouth to disconnect. The mouth is removed from Hashem and His Torah and causing a separation between people as well.

The Baby

Chazal tell us that the baby is taught the entire Torah while in his or her mother’s womb. This is a time of great spiritual infusion. The angel hits the baby above the mouth and it forgets the entire Torah before being born. The learning was not for nothing. It was to instill inside the child the truth and power of Torah. Throughout life, he or she will work to bring out his or her portion in Torah, made easier by the original infusion in-utero. The Maharal teaches us that the blow to the infant’s mouth is none other than the power of speech. The depth of Torah cannot be fully articulated verbally and the power of speech is what limits the baby’s expression. He or she will spend life learning Torah and doing mitzvos and learning how to articulate Torah into language, though the greatest Torah will be held in his or her heart. The emunah, faith, and depth of understanding lies deep within.

The Real Birth

The entire process of pregnancy and birth represents the world and its spiritual goal in a microcosm. Nine months of intense pain and suffering represent the existence of the physical world which consists of hardships, trials and tribulations. The woman holds tight with her knowledge that despite all the suffering, it will be worth it in the end. The moment of birth represents the climax of leaving the physical world, just as the baby is leaves the world of his physical nurturer. The Torah that was learned will guide the child forever. Birth represents the resolution, the satisfaction of having lived life to its fullest in choosing a spiritual life and in recognizing that only Hashem is the True Provider. When man uses his mouth to connect with Hashem and others, he has elevated his life to a most fulfilling and productive existence for eternity.

In most years the Shabbos after Pesach is Parshas Shemini as it is this year. This is quite fascinating. We spent the Yom Tov of Pesach eating Matzah and fulfilling a Torah mitzvah in every bite according to the Vilna Goan. The Zohar calls Matzah, “bread of healing” and “bread of emunah, faithfulness.” We may wonder just what effect is the Matzah supposed to have upon us?

Dietary Laws

Parshas Shemini talks about the sanctity of the Jewish Nation and how Hashem commands us to only eat things that are kosher. The Torah lists off all of the non-kosher animals which we are forbidden to eat. The animals that are prohibited have negative traits. The pig is the quintessential non-kosher animal and represents Eisav HaRasha, the evil one. The pig has split hooves and pushes them forward to show, “look at me, I’m kosher!” Just as Eisav pretended to be righteous before his father Yitzchok. But on the inside, it does not chew its cud and thus it is not kosher. So too, Eisav did not work on his internal growth and was disconnected from spirituality.

Outward View

The Vilna Goan explains that Eisav represents the last Galus, exile, before Mashiach’s arrival. This exile is one characterized by a focus on physicality and outward appearances. The culture focuses on looking good on the outside regarding dress, outward manners, styles, trends, status and honor, but has no internal focus or morals. Just as the pig has a kosher symbol (split hooves) on the outside, but lacks the required kosher symbol on the inside (rumination). We don’t eat a pig because Hashem told us that it is prohibited. At the same time, we must take the lesson as to what is wrong and undesirable regarding each individual animal.

Food’s Effect

You are what you eat and anything that we consume has an effect on us. This is seen in many ways. In a physical sense, when we eat healthy foods, we receive the best nutrients and are feel most recharged and strong. When we eat junk food, we feel slow and lethargic.

The non-kosher birds are all predators that pounce upon their helpless victims. The Torah shuns this trait and teaches us to stay far away from such an approach. We love our neighbors and strive to help them out and watch their backs. We are the exact opposite from the predator birds.

Elevating Food

Another way in which we elevate our eating is through pronouncing berachos before and after. Additionally, by eating L’Shem Shamayim, with the intent of being strong and healthy so that we can serve Hashem, we turn our meals into spiritual experiences. Just as friendships are formed through eating a meal with others, so too, we connect to Hashem through a hearty meal filled with berachos, words of Torah and gratitude to Our Provider.

Matza

The Matza is a simple piece of dough made of flour and water. It teaches us to be humble and not haughty like the rising yeast. When we eat Matza its message becomes part of us. We remember the importance of focusing on spirituality and on connecting with Hashem. This is the healing power of Matza; this is the message of faithfulness towards Hashem that Matza imparts into us. Just as the foods in Parshas Shemini have an impact on us, so too, we recognize the spiritual growth which we were privy to by going through a Pesach and fulfilling the mitzvah of Matza. We become what we eat and we are elevated through the Matza.

A most famous Midrash (Vayikara Rabbah 1:15) tells us that even though Moshe was the great leader of the Jews, the father of all prophets, the man who performed amazing miracles as the messenger of Hashem in Egypt, the Yam Suf and beyond, who brought down the Torah from Heaven, he still did not enter the Ohel Moed until Hashem called him. Hence, “Vayika el Moshe, Hashem called to Moshe… (Vayikra 1:1).” The Midrash concludes: “Derech Eretz, conducting oneself with proper character traits, precedes one’s ability to learn Torah.”

The Torah’s Order

Rabbi Ahron Kutler zt”l (1891-62) explains that really even proper Derech Eretz is a part of Torah learning. It is just that one must first master the laws of common decency (Derech Eretz) and respect in order to proceed to the other aspects of Torah. He states that this is why the Torah begins with Sefer Bereishis, called Sefer HaYasher by Chazal (which means, the Book of the Upright) because it tells over the great traits of the Avos and Imaos, the founders of our Nation. Caring for others and working on one’s middos refinement is the goal of the entire Torah. Only after the mastery of Bereishis does one encounter other laws of the Torah that follow. The Vilna Goan states in Mishlei (4:13), “The entire theme of the Torah is to refine one’s character traits, for if one does not, what is his life worth?”

Respect

The Mishna in Avos (4:1) teaches us that only one who respects others is deserving of respect. One who walks around acting as if the world revolves around him does not care for or listen to the feelings or needs of others. He is insensitive to anyone outside of himself and thus discounts the presence and existence of others. Anyone that feels these vibes will quickly wish to distance himself from this person as well and will not be respectful of him either. It is only someone who cares about and is respectful to others that wins the respect and admiration of those around him. The Torah only resides by someone who lives a respectful life and knows how to share and care for others. This is a part of the great legacy and lessons of the Avos. When one embodies this, he or she is capable of being respectable holders of Torah.

Our Service of Hashem

This lesson is directly related to Sefer Vayikra. Vayika represents the laws of the Kohanim and that of the Karbonos. Hashem only accepts the Avodah, service of those that are humble and respectful towards others. Nowadays, there are no sacrifices and tefillah, prayer, has taken their place. May Hashem answer our prayers in the merit of the care and respect that we show to others.

After the hair-raising curses found in our Parsha, the Torah discusses the laws of Erachin, giving the Torah set value of a person to the Beis HaMikdash. The commentators point out that this is found right after the curses and rebuke of Hashem in order to stress to us that one should not get disheartened by the curses and feel that he is not worth much. Each person is precious and valuable in the eyes of Hashem.

There are two types of monetary donations that one can give. One is if he promised to give the “Erachin, set Torah amount” of an individual, then the donor opens the Chumash and gives the amount prescribed by the Torah based on age and gender. Every person fits into a specific category and the price is always the same for the entire spectrum of people in that category regardless of health, honor or standing. If however, someone promised to give “Damim, the monetary market value” of another person, then the price fluctuates based on age, strength, skills and any other factor that are specific to that person (Megillah 23b). What is the difference?

Rabbi Moshe Feinstein zt”l (1895-1986) explains that each person has two values, one value is from being a part of the Jewish Nation and the other is through his or her individual talents. The Erachin stresses that each Jew is precious and given equal opportunity to greatness. If someone promised to give the Erech, Torah value, of Moshe Rabbeinu at age 120 and that of another simple Yid who was also a 120 year old male, he would pay the same amount. Each Jew is precious. If someone promised to donate the Damim, market value of Moshe Rabbeinu, that would be an entirely different amount than for any other Jewish person. The value would reflect Moshe’s individual greatness.

I once heard in the name of Rav Moshe Shapiro a brilliant insight based on the laws of the domains of Shabbos. The Reshus HaRabim, public domain, only lasts until 10 tefachim high, however, Reshus HaYachid, private property, goes up infinity high. This signifies that in a group there are limitations. There is a limitation as to how high a group can go as there are various impediments placed on them collectively. However, the individual’s growth and greatness are unlimited. Just as in Halacha one’s home is considered a Reshus HaYachid, so too spiritually, one can grow to unlimited heights together with his or her spouse and family as it says (Yehosua 24:15), “I am my household will serve Hashem.” Each family has their special blend and ability to achieve greatness!

What’s the connection?! This is Rashi’s most famous question that begins our Parsha. Why is Shemittah connected with the concept of Har Sinai?

The theme of the Parsha is one: unrelenting faithfulness and connection to Hashem. A farmer worked hard to cultivate his field and support his family and then the seventh year arrived. He was now expected to refrain from working in recognition that Hashem is the provider of all sustenance and He commanded that the land rest during the 7th year which is Shemittah. This was a most humbling and centering experience. One placed himself totally in Hashem’s hands. It took a courageous commitment to take such a leap, and Hashem always delivered! The Torah promises that anyone who keeps Shemittah will be supported by Hashem Himself!

This is why Har Sinai is mentioned regarding the Mitzvah of Shemittah. The purpose of every single Mitzvah given at Sinai is the same as the goal of Shemittah, to bring one intimately close to Hashem. Every experience in life is meant to bring us in contact with the Master of the World.

The Parsha continues with Yovel, another Mitzvah which takes full faith. Property, slaves and many other things go back to their original owner. Yovel was another year that one was not allowed to work his land. Another Mitzvah is that of Onaas Mamon and Onaas Devarim, paining another person through taking advantage of him with monetary unfairness and the prohibition of paining another with words. This is all part of the theme of the Parsha. How so?

Rav Moshe Feinstein zt”l (1895-1986) explains what stops one from trying to take advantage of his friend monetarily. If we believe that Hashem is the provider of our sustenance and He decrees how much money we should have irrespective of how much effort we increase in its attainment, then we will be honest and fair in business. It is only someone that lacks this belief that feels that he can make more money by manipulating others. Additionally, it is the same regarding Onaas Devarim, when we are connected and dedicated to Hashem, then our commitment and treatment of others is in line with this. The intricate nuances and complexities of how we speak and interact with others is one that only we know in our heart what we intended by our words and intimations. When we truly are connected to Hashem, we constantly ensure that our speech and treatment of others is done with the proper love and respect befitting of another precious child of Hashem. The theme of the Parsha is that of the entire goal of Har Sinai, to bring us deeply and intimately close to Hashem!

Parshas Behar opens as G-d says to Moshe, “Speak to the Children of Israel and say to them: When you come into the land that I give you, the land shall observe a Sabbath rest for Hashem.”

G-d then clearly spells out the details of this Sabbatical year saying: “For six years you may sow your field and for six years you may plow your vineyard; and you may gather in its’ crop.”

I’d like share with you a fascinating discourse from the Chassidic Rebbe of Kamarna in whose Shul I have the privilege of davening at daily.

The Connection between Shemittah and Mount Sinai

Rashi in his commentary addresses the connection between Shemittah and Mount Sinai. Rashi explains, just as we see that all the details and laws pertaining to Shemittah were related at Mount Sinai – so too, all the details and laws of the rest of the entire Torah were related on Mount Sinai as well.

This can be explained deeper. Let’s examine one more point as well.

In the verses above, we find the keywords, ‘vineyard’ and ‘crop’ referring to wheat. Why did the Torah single out these two?

The Tree of Knowledge

The first sin – and source of all subsequent sins – was that of the Tree of Knowledge from which Adam and Eve partook against the instructions of G-d. The famous Kabbalist, the Arizal writes that had Adam only waited for Shabbos – he would not have sinned as the Tree of Knowledge would then have been permitted to him.

Why is this so? What is so special about Shabbos that would have made the Tree of Knowledge permissible to Adam and Eve?

Explains the Rebbe of Kamarna, that Shabbos is a day of only good. There exists no bad or evil on the holy day of Shabbos. Thus, come Shabbos, the Tree of Knowledge – normally prohibited during the week – would have been permitted as the ‘negativity’ present during the week would have been negated by the intrinsic good of Shabbos.

Shabbos and it’s Connection to the Tree of Knowledge

There are 39 primary categories of Melacha – prohibited labor – regarding Shabbos. One of the many categories is that of Borer – separating bad from good.

The Arizal, continuing on the theme that we’ve expressed above, explains that this is the rationale behind the prohibition of Borer. On Shabbos, there is no such thing as good and bad. Only good exists as it is a day of complete goodness.

Thus, we are prohibited from separating something that is seemingly ‘bad’ from good. Rather, Our Sages proscribed a permitted fashion – allowing us to remove the good from bad. For example, the chicken from the bone, and not vice versa.

So had Adam ate from the Tree of Knowledge on Shabbos, the bad would have been non-existent nullified by the intrinsic good. By doing so during the regular week, good and evil became eternally intertwined setting the stage for Man’s unique mission in this world: Seeking out the good in a world laden with evil.

The sin of eating from the Tree of Knowledge infringed on the sanctity and symbolism of that first Shabbos as well as those to come.

Let us now address the second point we raised: In the verses above, we find the keywords, ‘vineyard’ and ‘crop’ referring to wheat. Why did the Torah single out these two?

As we know, there are several forms of days of rest in Judaism. We have Shabbos, Shemittah and Yovel – the seventh year agricultural sabbatical and the 50th year jubilee upon the completion of the seven, seven year cycles..

Based upon this, writes the Rebbe of Kamarna, we can explain that Shemittah serves as the mechanism with which to atone for the sin of the Tree of Knowledge.

By resting on the Shabbos, a day of good, we atone for the sin of the Tree of Knowledge in which bad and good were mistakenly intertwined.

Shemittah, Shabbos and the Tree of Knowledge are all related. Shemittah and Shabbos are both days of rest which atone for the sin of the Tree of Knowledge.

This is why the Torah chose to write the ‘vineyard’ and your ‘crop’. Based upon the Talmud in Berachos 40a and the commentary of the Tikunei Zohar, we know that the Tree of Knowledge was both a grape tree as well as a wheat plant. Hence, the choice of the Torah’s words.

By observing Shemittah by refraining from working in your vineyard or with your crops, one atones for the sin of the Tree of Knowledge.

This is also alluded to in Rashi’s commentary on the verse “…When you come into the land that I give you, the land shall observe a Sabbath rest for Hashem.”

Shemittah atones for the desecration of the first Shabbos as Adam did not wait to eat from the Tree of Knowledge as G-d had in fact instructed him.

Let us internalize the message of Parshas Behar. Through the observance of the Shabbos and Shemittah we can rectify the source of sin as we strive to complete our task in this world, seeking out the good in a world laden with evil.

Good Shabbos!