Close To Torah

When one reads the parsha of Bechukosai the theme of punishment and curses seems to be quite dominant. Is this the way that the Torah wishes for us to view life? Are we to be overcome with fear, gripped by anxiety and always wondering if we are good enough for Hashem? What is the proper perspective of this matter?

Look at Construct

Rabbeinu Bechaya notes (based on a Midrash that we do not have) that the blessings in the Torah begin with the letter Alef and end with a Tuf, the first and last letters of the Hebrew alphabet; whereas, the curses begin with the letter Vav and end with the letter Hey (two letters at the beginning of the Alphabet which are located next to each other, with the Hey followed by the Vav). The significance of this expresses a most important message. Blessings are the main goal of the Torah, this is why they span from Alef to Taf. Curses are meant to be minimized.

Although the Torah does elaborate on the punishments for those who rebel against Hashem, this is only to stress the point that life is serious and following the Torah is a requirement. The curses are expressed through the letters Vav and Hey which are right next to each other to show their limited focus. Hashem wishes not to ever have to utilize them. More so, it is important to note that the curses begin with a Vav and end with the letter that comes before Vav, with a Hey. The curses are so to speak going backward instead of moving forward. This is because Hashem want to curtail them.

Left and Right

Rabbeinu Bechaya (Kad HaKemach) points out that the left and right hand represent kindness and judgment. Most people are righties and only a minority of people have a left hand that is stronger or are ambidextrous. (In the past people used to force children to become righties even if they showed a preference for their left hand, thus making lefties very uncommon.) Rabbeinu Bechaya states that the right hand represents the strength and generosity of Hashem. Therefore, to hint to this Hashem made man’s right hand strong and dominant. On the other hand, literally, the left hand is weaker in man because it hints to the din, judgment, found in this world, which is less prevalent. Rabbeinu Bechaya points out that if one contemplates all of the kindness that Hashem does for us on a daily basis his heart will be filled with joy. Hashem gives us food, clothing, air, health, enjoyable moments and many meaning moments. When one focuses on all of the good that Hashem provides us with, one will recognize all that he has to be thankful for.

The curses of Bechukosai are meant to show us that Hashem has expectations from us. But they are not primary. It is the blessings which Hashem expresses from Alef to Taf and wishes to bestow upon us. Hashem gives us opportunities to grow and to fix our mistakes. He wants to bestow only kindness and enjoyment upon us.

After an entire Parsha (Behar) discussed the laws of Shemitah and before a Parsha (Bechukosai) which talks about the rewards and punishments for one who keeps or disobeys the Torah, we find one seemingly out of place verse . The last verse in Parshas Behar states (Vayikra 26:2), “Obey My Shabbos and revere My sanctuary, I am Hashem.” What are the topics of Shabbos and Mikdash doing here, they seem to have nothing to do with anything before or after it?

Their Perspective

Rabbi Moshe Feinstein zt”l (1895 – 1986) explains that the Parsha of Behar discusses Shemitah and the laws of selling one’s land and oneself into servitude. If one is in need of money and thus sells himself to a gentile, his Jewish brothers must redeem him immediately. This was the last topic mentioned. When someone lives by the gentiles he may pick up theirs beliefs and attitudes. He may begin to act and perhaps worship like them. He may have been influenced by their incorrect religious perspectives. Many non-Jews think that the place of worship of God is in the Church or Temple. The worship takes place there and stays there only. When inside the place of worship one prays and gives charity, however, when one is away from the church, then he or she is free to live life according to his own whims. This leads to a life of abomination and a misplaced belief that the church is intrinsically holy as a place. (Whereas this may not be the perspective of every gentile today, it certainly was the case in the time of the Torah and can be easily traced to many of today’s current trends.)

Torah View

The Jewish perspective is that we are taught to act like a Jew on the outside and on the inside. The Shul is a place where we come to pray and connect with Hashem and our private lives are also a time to serve Hashem filled with laws and moral obligations. The Mikdash is a holy place and our own private celebration of Shabbos is an expression of our connection with Hashem in private, thus covering all fronts.

Rabbi Feinstein concludes that even though our sins have caused the Bais Hamikdash to be destroyed, the sanctity of the Jewish life and Shabbos still remains. The verse states, “Keep my Shabbos and revere my sanctuary.” This is to teach us that the Jewish life revolves around the service of Hashem in the Mikdash, our places of worship, and in the home, similar to the celebration of Shabbos. This verse comes right after talking about a Jew who was sold into slavery by a non-Jew. The Torah wishes to ensure that the Jewish person always remembers that our private worship of Hashem is of vital importance.

Parshas Bechukosai talks about the blessings and curses which are contingent upon our observance of the Torah. We are reminded by this verse that the proper focus is on growing closer to Hashem in public and private. Showing respect to our sanctuaries and honoring the Shabbos brings great joy and happiness to us.

Highlights from the Parsha: Bechukosai

The Two Covenants

Historically, there have been two covenants between Hashem, and the Jewish people. Mount Sinai, and the verses we find in this week’s portion.

The Ramban explains that the original covenant between Hashem and the Jewish nation took place on Mount Sinai through the revelation and was completed during the subsequent forty days in which Moshe was taught the entirety of the Torah.

These teachings were transcribed by Moshe in the Book of Shemos and were ratified through the Korbanos (sacrificial offerings) brought by the Jewish people.

Yet, this all unfortunately unraveled with the sin of the Golden Calf. This gross error and sin destroyed the covenant that had been established and led Moshe to break the Luchos Habris (the Two Tablets).

After Moshe entreated Hashem to pardon the Jewish people and grant them forgiveness, Hashem called Moshe to Mount Sinai once again to receive the second set of the Luchos Habris and be taught the Torah anew. Following this new covenant, it was ratified in a stronger fashion – through the iconic blessings and curses outlined in this week’s portion which clearly inform the Jewish people that both their survival and sustenance are dependent on their subservience and loyalty to Hashem.

The Blessings and Curses

There is an interesting anomaly found in regard to the blessings and curses. While the Torah dedicates just ten verses to the blessings, there are some 29 verses dedicated to the curses. Why is this?

The Ibn Ezra explains that the reason for this is because the blessings were given in general terms, i.e. you will have rain in the proper time – that could prove beneficial in many ways. However, when it came to the curses, being that their stated purpose was to engender feelings of responsibility and awe among the Jewish people, they were enumerated in great detail.

We find something else interesting in regard to the blessings. While there are two types of blessings mentioned – material and psychical – there is one glaring omission. Spiritual blessings.

We know that there is tremendous emphasis placed upon spirituality and the service of our Creator – why then did the Torah not state some of the spiritual blessings rewarded to those following the path laid out for them?

There are two ideas that are discussed among the commentaries on how to resolve this.

It is understandable that one who observes the Mitzvos and does what he should be doing spiritually will be the recipient of spiritual rewards. After all, spiritual behaviour surely brings spiritual reward.

What would not necessarily be understood, or perceived as natural, would be that the study of Torah and performance of Mitzvos be rewarded in the material sense i.e. prosperity, military victory and so on.

Thus, the Torah’s objective explains the Ramban, teaches us how important it is for us to follow in its’ ways. So much so, that the reward is miraculous and beyond what we imagined.

The Rambam offers an alternative insight. In this world, there is no true reward not is there true punishment. It’s only in the World to Come where we find true reward and punishment.

Nevertheless, surely one who is blessed in their lifetime with material blessings such as health, wealth and freedom, will find it easier to fulfill and observe the Torah’s commandments earning him true reward in the World to Come.

Thus, Hashem in his kindness assures us that if we follow in his ways we will receive material blessings in this world that will only make it easier for us to serve Him, enabling us to earn more reward in the World to Come.

The Admonition

As we mentioned before, there are 29 verses dedicated to the curses. Their stated purpose is not one of revenge but rather to influence the Jewish people to repent and correct their flaws. Hence, the curses are inflicted in increasing stages of severity. The climax is when the Jewish people act and begin to change for the better or when G-d forbid, there is no choice but for Heavenly mercy.

We find an interesting phrase mentioned four times throughout the curses. “….Seven ways for your sins.”

Rashi, relating the commentary of the Sifra, writes that this number seven is literal and since the sin was comprised of seven parts, it will be punished measure for measure in seven ways.

The seven steps of sin are explained by the Sifra as follows:

1. Failing to dedicate oneself to the study of Torah
2. Eventual cessation of Mitzvah performance
3. Despise those who study Torah
4. Disdain for the Sages who teach the laws
5. Prevent other’s observance
6. Deny the Torah’s validity i.e. that it is G-d given
7. Denial of G-d’s very existence

Gifts to the Treasury

At the end of the Parsha, the Torah talks about voluntary contributions to the Beis Hamikdash (the Holy Temple) Treasury.

Rabbi Sampson Raphael Hirsch explains that the reason why it was not included earlier, together with the admonitions, is because the Torah is teaching us that voluntary gifts – important and commendable – are not an essential part of the performance of the Mitzvos.

Surely being charitable is an important attribute and should be practiced. Yet, charity should not serve as a means to atone for failings in one’s spiritual achievements. Hence, it was mentioned after the blessings and curses.

Good Shabbos!

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!

Parshas Behar discusses the resting of the land, once every seven years and once every fifty years. I have always had the question of, what is the difference between Shmitah (the sabbatical year) and Yovel (the jubilee)? What is the lesson?

The Radvaz writes that the secret of Shmitah is that it represents “nullifying physicality” and Yovel is “nullifying the Ego”. Allow me to elaborate my take on this…

We live in a world that is physical and thus distracts us from spirituality. We strive to connect to Hashem and realize that His Will is the only reality and worthwhile pursuit. When one works hard to produce his livelihood, he can easily forget that it is Hashem who is truly providing for him. Shmitah asks one to rest from the land. Do not work or sell your produce. For people whose sole income came from their fields, this was the ultimate test of faith. Hashem promised that those that ceased to do business would be supported and provided for by Hashem. Hence, by stopping work, one showed that he was able to appreciate that his property and the world was null and void compared to Hashem’s request.

Yovel was even more difficult and telling. With every seven years being Shmitah, that makes year forty-nine Shmitah, followed immediately by Yovel in the fiftieth year! Two years in a row without planing, harvesting or business! This was the supreme test of faith! This separated the men from the boys. Does one really believe that Hashem is the only provider? Hence, Yovel was the nullification of all personal feelings and agendas and the full subjugation to Hashem. The ego was tamed and curtailed. Man subjugated himself fully to Hashem.

In truth, both Shmitah and Yovel serve to build Emunah, but they are successive levels. Shmitah is stage one and Yovel is even deeper and personal. In life there are always two stages, Chachmah, learning new raw knowledge and after that comes Binah, contemplating and making the knowledge a part of us. Shmitah is the knowledge that Hashem owns the world. Yovel is the most powerful deepening and application of this. First, nullification of material possessions and next nullification of the ego, the deepest recognition.

When the Kallah circles the Chosson seven times and they get married, this is exactly what’s happening. The seven circles represent Shmitah (7th year) and express an exclusiveness and nullification of the surroundings, there is nothing outside of us. Next, he marries her with a deceleration and ring. Marriage represents his connection to the woman, Binah (there are 50 Gates of Understanding!), and the nullification of personal egos with the goal of unifying and becoming one by connecting with Hashem….

Indeed, Yovel no longer applies nowadays, but the lesson and growth is available to be appreciated and lived.

The most famous words of Rashi at the beginning of Parshas Bechukosai state that Hashem demands that we be Amel, toil, to understand Torah. Much has been said here…

I have always found the words of the Shulchan Aruch on this topic to be most enlightening. It reads (OC 139:10), we state two Berachos before and after reading from the Torah. The second Beracha delineates the two parts of Torah.“Asher Nassan Lanu Toras Emes, Hashem gave us the Torah of Truth”, this refers to Torah Shebichsav, the Written Torah. “V’Chayeh Olam Natah B’Socheynu, eternal life, He planted within us”, this refers to Torah Shel Baal Peh, the Oral Law. They are both truth? And what does a plant have to do with anything?

The difference is that the Written Torah is the Chumash which was dictated by Hashem to Moshe. Its crowning feature is just that, its exact Divine essence. It is the total epitome and embodiment of Truth which all truth emanates from.

The Oral Law is the part which we study and extrapolate upon based on the rules of Torah study given to us at Sinai. Its main point is achieved through sweat and toil. Just as a tree must be nurtured and tended to in order to produce fruit, so too, only through toil and work will one produce results in Torah. This is why it’s referred to by the words, “growing plant”. True Amel yields delicious and most rewarding fruit.

וזכרתי את בריתי יעקוב (כו:מב).

 ”I will remember my covenant with Yaakov” (26:42).

Rashi informs us the reason that Yaakov’s name is spelled here with an additional Vav (יעקוב). There are five times that ‘Yaakov’ is spelled with an extra Vav and five times that ‘Eliyahu’ is spelled with his Vav missing (אליה-ו). This is to signify that Yaakov took this letter from Eliyahu’s name as a collateral to assure that Eliyahu would come to redeem the Jewish people from exile! Now, this certainly is a deep Torah secret, but let us delve into it to see what we can glean.

The Chida (Chomas Anach) quotes the following fascinating Chazal. Eisav got his name because he was born highly developed and full of hair. His name shows that he was עשוי, fully made! Yaakov got his name because he grasped on to the heel of Eisav struggling to emerge first, thus עקב, heel. Yaakov stole the Yud of עשוי, making his own name יעקב, and left his brother with עשו. In the future when Moshiach comes, Yaakov will take the Vav of עשו as well thus becoming יעקוב and leaving only עש, moth, a worthless tiny creature! This too is a Torah secret, but perhaps we can gain a practical lesson from it all!

The Chida goes on to explain that Yaakov’s action of taking the letter Vav on five occasions is to hint to two important letters. First and most obvious is the ו,Vav itself, the letter which he took. The second is the number of times that he took it which is five and is equivalent to the hebrew letter ה, Hey, hence ו-ה. These two letters are highly significant for Chazal say, that as long as Amalek are in the world, Hashem’s name (י-ה-ו-ה) is minimized to only י-ה, G-d, and is lacking its ending of ו-ה! Thus, the bringing of Moshiach will restore the final two letters. What does this all mean?

Amalek’s (עמלק) etymological root is מליקה, decapitation of the head. Why is this their name and essence? Hashem gave us freewill by providing us with a brain and a body. Our body has animalistic and earthly drives; it desires the pleasures of this world. Our brain on the other hand knows what is good and true and desires spirituality and perfection. With our conscience decisions we can choose to control our impulses and steer ourselves towards proper actions. The battle rages and victory is only in the hands of one who kings his intellect over his body thereby making his knowledge guide his actions. Thus, a head decapitation signifies a separation from knowledge and bodily application. The body is removed from the head’s control. Amalek strives for us to cut off our heads (knowledge and connection to Hashem) and rather let our bodies rule! The Seforim write that theי-ה of God’s name represents knowledge and the ו-ה at the end represents the body, physical action. Our job is to connect them, whereas Amalek strives to detach them! (Indeed, Eisav, the grandfather of Amalek and founder of their hedonistic worldview died by decapitation and his head was buried in the Cave of Machpayla! His body, the ruler of his life, surely did not belong in that holy burial plot!)

Thus we can begin to understand the above quoted Chazal. Yaakov’s role out of the three Avos was to be the family builder of the Jewish Nation; to show the twelve tribes how to live their lives connected to Hashem. Yaakov desired to connect the ו”הto the י”הand to act accordingly! In fact, when Moshiach comes Yaakov will undermine all of Eisav’s strength by grasping his Vav (physicality), showing that he had conquered it! Yaakov entrusted Eliyahu with this responsibility as well. Thus, the two letters which the Chida found hinted in the words of Chazal (the letter ,ו Vav, and its five times (,ה Hey) that it was taken from Eliyahu) were precisely the letters which represent the practical application (ו-ה) of Torah observance! Eliyahu thereby became the enforcer of Torah law. He was entrusted to act when necessary, to ensure that the Nation was living by Hashem’s commands. Indeed, the Gemara (Sanhedrin 98a) tells us that Eliyahu stated that he will arrive to announce Moshiach when we repent and listen to Hashem’s voice! In Eliyahu’s time he saw that the people weren’t acting properly and thus he made a public display of Hashem’s sovereignty on Mount Carmel. He took action and entreated his fellow brothers to follow his lead! Hashem rewarded Eliyahu by sending him to be present at every Jewish Bris Milah, circumcision, as this act shows our willingness to subjugate every part of our body to act for Hashem. (Incidentally, this is hinted by the word בריתי in our exact verse!)

Eliyahu was a reincarnation of Pinchos the Cohen. Pinchos is most famous for his passionate action for the glory of Hashem when he rose from among the Jews to protest and punish Zimri’s terrible sin against God. The theme here is action! Additionally, Eliyahu HaNavi performed resurrection of the dead on a young boy. That child grew up to be the prophet Yonah, whose book stresses the theme over and again that we must act in accordance with the will of Hashem! This is the precise idea here.

Surely the concepts discussed here are of a very lofty nature, but the lesson that we see is clear. Our job in life is to live by the beautiful truths that we have in our heads and to apply it as best that we can to our everyday lives. Indeed, we all know that although this is often a most difficult task, when we do it we are rewarded with the greatest happiness and fulfillment available to mankind!