MAY 26, 2000 VOL 3, ISSUE 33 21 IYAR 5760

 

Chabad of Northern Beverly Hills, 409 Foothill Road . Beverly Hills, CA 90210

Rabbi Yosef Shusterman 310/271-9063

PARSHAT BECHUKOSAI

The opening verse of this week's Torah portion, Bechukotai, "If you will walk in my statutes," is explained to mean that a Jew must labor hard in his study of Torah. A question is asked: Why does the Torah connect the commandment to study Torah diligently with G-d's statutes? The answer is found when we take a closer look at the Hebrew word for "statutes" itself. The phrase "In my statutes," "Bechukotai," comes from the Hebrew word meaning "to engrave."

There are two ways in which letters may be written. One way is with ink applied to parchment (or any other material); another way is to inscribe them in stone. When letters are written, the ink and the parchment remain two separate entities, even though the act of writing unites them, to a certain degree, on the same page. Nonetheless, the letters do not become part and parcel of the material on which they are written. When letters are carved into stone, by contrast, the letters and the stone are inseparable. Each letter comes into being at the exact moment it is inscribed and can never be erased or obliterated.

The Torah commands us to learn Torah in a manner of "inscription." A Jew who studies Torah must be so connected to what he is learning that he and Torah unite and form a single entity, just like an engraved letter does not exist prior to its inscription and can never be erased. We must learn Torah so diligently that its holy words become permanently chiseled into our souls.

The Chasidic work, Likutei Torah, explains that the literal translation of "Im bechukotai teileichu" is "If in My statutes you will walk." When a Jew studies Torah in a manner of "engraving," he merits a reward -- that he "will walk." G-d promises that if we truly apply ourselves to learning Torah we will never be immobile and stationary, but will progress and ascend ever upward, perpetually increasing our understanding and connection to G-d. A Jew whose soul is united with the Torah is thus ensured that he will always rise up the ladder of spiritual achievement. (From: L'Chaim 5757, #470, Adapted by Maayan Chai from Likutei Sichot, Vol. 3)

"Even when they are in their enemies" land, I will not abhor them nor spurn them so as to destroy them... " (26:44) The Zohar interprets: "During the time of the galut the Jewish People are like a bride living in a street of tanneries. Her Bridegroom would normally never enter a putrid place like that. His great love for His bride, however, makes Him imagine that her dwelling is like a perfumery with the most pleasant smells in the world." This analogy, however, applies only to the time of the galut. At present we have reached a point of "No more galut!" - and we have to prepare for the chupah (wedding-canopy) of the redemption. The "garments" that may have been good enough for the "street of tanneries" are obviously altogether inappropriate for going to our wedding with our Beloved... (Insights to the Geula, Chabad in Cyberspace)

"If in My statutes you will walk...Then I will provide your rains in their time...You will eat your bread to satiety." (26:3-5) QUESTION: What is the connection between these three things? ANSWER: The Gemara (Ta'anit 19b) says that a year when it rains in the proper season is compared to a servant who receives his pay on Sunday. Thus, he has ample time to prepare for the coming Shabbat, and the dough can be baked properly and eaten properly. A year when the rains are not in their proper season is compared to a servant who receives his pay on Friday. Thus, he is rushed and the dough is neither baked properly nor eaten properly. The Torah is promising that, "If you will follow My decrees, I will provide your rains in their time; hence you will eat your bread to satiety." (VeDibarta Bam)

"I will make your heaven like iron and your land like copper." (26:19) QUESTION: Why in the admonition (tochachah) in Devarim does

Moshe say the reverse: "Your heavens over you will be copper and the land beneath you will be iron" (28:23)? ANSWER: This admonition refers to the sins that led to the destruction of the first Beit Hamikdash, and the one in Devarim is for the destruction of the second Beit Hamikdash (see Ramban). The first Beit Hamikdash was destroyed because the Jewish people worshipped idols, and the second was destroyed because of baseless hatred (sinat chinam) and rivalry. Thus, the sins committed in the time of the first Beit Hamikdash were between man and Hashem in heaven, and the sins in the time of the second Beit Hamikdash were between man and man upon this earthy world.

Iron is much stronger than copper. Since the crimes perpetrated during the first Beit Hamikdash were primarily against heaven, Hashem warned "I will make your heaven like iron." However, in the second Beit Hamikdash - since the sins were against man on earth, the earth would receive the main blow and "the land beneath you will be iron."

QUESTION: The Gemara (Berachot 6b) says, "The reward for one who makes a chatan rejoice is very great; it is as though he rebuilt one of the destroyed homes of Jerusalem." What is the meaning of this analogy?ANSWER: The Gemara (Yoma 9b) says that the destruction of the Beit Hamikdash and Jerusalem occurred due to sinat chinam - causeless hatred. Consequently, to merit the rebuilding of the Beit Hamikdash, ahavat chinam - love without any ulterior motive - is a prerequisite. One who participates in a wedding and makes the chatan happy demonstrates ahavat Yisrael, the opposite of sinat chinam. He thus offsets the effect of the sinat chinam which caused the destruction, and is credited as though he rebuilt one of the destroyed homes of Jerusalem. .(Ibid)

"Then the land will appease its Sabbaths, as long as it lies desolate, and you are in the land of your enemies." (26:34) QUESTION: In the time of galut the earth rests in order to make up for the years when the Jews did not observe shemittah while living in Eretz Yisrael. Why is the punishment for violating the laws of shemittah so harsh that the Jews had to go into galut for it? ANSWER: According to the Gemara (Sanhedrin 39a) the mitzvah of shemittah teaches that Hashem is the owner of the land. A Jew who acknowledges this is given the right and privilege of working the land and enjoying its produce. However, a Jew who goes against the will of Hashem by not observing the laws of shemittah implies that he is the owner of the land and not Hashem. Therefore, Hashem has no choice but to send the Jew into galut in order to prove that He is the owner of the land.(Ibid)

LAWS OF SHABBAT - 39 Melachot: Borer (Sorting)

Organizing Siddurim and Chumashim after Davening: Piles of assorted seforim left on tables (as is common in a shul or Bais Medrash after davening) are considered "mixed" and may not be organized and put away for the following minyan or study session. The condition of Myad is absent here because the sefarim will not be used again until after an intermission. Note: Removing each sefer from the pile one at a time (to return it to its designated place) is also questionable. However, one may remove each sefer from the pile and place it indiscriminately on a shelf.

A simple solution to this problem is to read a brief passage from each Sefer after removing it from the stack before putting it away. In this way one derives immediate benefit from each sefer that was removed, hence rendering the selection form of Borer M'yad.

However, Seforim that are easily distinguishable in the pile due to obvious differences in their sizes or colors, are not considered truly mixed, and may be sorted and returnd to their proper places. EX: Sidurim and larger Chumashim in the same pile.(From: The 39 Melochos by Dovid Ribiaty

.People are mirrors of each other. If you see the faults of another person and they don't leave you alone, it is truly your own faults you see.

- Bringing Heaven Down to Earth

Several of the early chassidim had a Farbrengen sometime between 5544-47 (1784-87) and the core of the discussion was this:
The Rebbe (the Alter Rebbe) had accomplished something novel - that we are not alone. At one time, the Master - Rosh Yeshiva or Talmudic sage - was "alone" and his disciples were "alone. " The Chassidic way instituted by the Rebbe is a tremendous Divine achievement, that the Rebbe is not alone, nor are the Chassidim alone.
(From Rebbe's Hayom Yom Iyar 22)