Behar-BeChukosai /
בהר- בחוקתי
Behar-BeChukosai /
בהר- בחוקתי
The
possuk reads “the
land cannot be sold
forever, because it
belongs to Me”.
Hashem attributes
the concept of Yovel
as a restatement of
the fundamental idea
of creation and G-d’s
involvement. From
this R’ Yaakov z”l
expounds and ties in
the fact that this
proclamation of
Yovel comes about in
Yom Kippur, so that
Yom Kippur is also a
testimony to
creation. With this,
he explains the
ruling of some
authorities that one
who is a
transgressor of Yom
Kippur is likened to
one who transgresses
Shabbos and his
“shechita” is
invalid. This also
has, in spirit, the
same spirit as
Shabbos.
Concerning cheating
and taking advantage
in money matters it
does not use the
words “and fear
G-d”, whereas in
reference to taking
advantage with
words, using cynical
and sarcastic
remarks, it does say
“fear G-d”. The
Maharsha explains:
The sin performed
with money is
visible and detected
by all - one who
speaks with “tongue
in cheek” is more
conniving and
displays fear only
for man, similar to
one who steals at
night. Therefore the
addition of “You
should fear G-d”.
The Chazal wonder
what the connection
is between “shmita”
observance and Mt.
Sinai. The answer
could be simple.
Chazal say that the
one singular mitzvah
which requires
perfect faith in
Hashem is observing
shmita, which
requires an
abstention from work
and profit for a
whole year. They
liken those people
to angels. Likewise
at Sinai where the
Jewish people
expressed a
willingness to
proceed ahead
without any
understanding -“naseh
v’nishma” - it was a
show of utter
reliance on Hashem.
As it says in Hallel
“I thought you were
angels.” (M’Shulchan
Gevoah)
In the end of the
parsha there is a
listing of the
various set values
of human beings,
“arachim” - the idea
is to indicate how
much money one would
donate to the Bais
Hamikdosh if he
would indicate “the
value of so and so”.
Perhaps, however,
the Torah also
wishes to impress
upon each individual
that he has value
and also the ability
to dedicate that
value, meaning
himself, to a cause
of kedusha. Each
person has what to
offer.
Why would the possuk
refer to the toil
and study of Torah
with the expression
“ if you walk in my
statutes” the word
“chok” is usually
reserved for mitzvos
without
understanding. The
Or Hachaim describes
with this the love
that Hashem has for
one who learns
Torah. Irregardless
of how he may learn,
information he has
already mastered, or
even information he
is lacking in
understanding, it is
all fondly regarded
as “ameilus b’Torah”
– toiling in Torah
study.
The laws of shmita
are positioned in
the parsha in
connection with
Mount Sinai. It is
quite fascinating
that a nation could
develop laws about
agriculture,
business, commerce
and other land
related laws, all in
a wilderness! They
were without a land
and certainly these
were foreign to
them. The answer,
then, is it all came
through divine
revelation on Sinai.
(משלחן גבוה)
The possuk seems to
repeat itself. First
it says to proclaim
freedom and then it
repeats with the
words “each man will
return to his
place”. The Brisker
Rav z’l’ explains.
The Rambam describes
the year of yovel.
From Rosh HaShana
until Yom Kippur the
slaves did not
return home but ate
and drank were happy
in a festive spirit.
On Yom Kippur the
shofar was sounded,
after which they
returned home. This
then could explain
the double
expression. First
they were released
from bondage but not
until later did they
return home.
The parsha discussed
אונאת דברים taking
advantage of
someone’s weakness.
The example given is
not to remind a baal
tshuva about his
past. R. Elchonon
z’l’ explains with
this an interesting
aspect of loshon
hara. Why is it that
the sin of loshon
hara is realized
even when it is
true? The person did
the act and I am not
permitted to tell
anybody. The answer
is because maybe he
wasn’t aware of the
severity. Maybe he
did it unknowingly.
Maybe he did tshuva
since then and we
see from our parsha
that I may not
offend him with his
past history. If so,
reasons R. Elchonon,
even “true” loshon
hara is perhaps “not
true”.
כי לי בני ישראל
עבדים עבדי הם אשר
הוצאתי אותם
The possuk repeats
twice, “they are
HaShem’s servants,
they are my
servants”. The
answer is that even
without the whole
episode in Egypt we
are the servants of
HaShem. However,
after He took us
from slavery there
is an added reason
why we are His
slaves (for He took
us in exchange)
The parsha ends with
“keep my Shabbos and
respect my holy
place”. The Ibn Ezra
insists this is
again referring to
shmita (Shabbos) and
yovel. (Holy shall
it be). However the
ספורנו explains it
as a call to the
future when we will
no more occupy the
land and we will
spend centuries in
galus. The two keys
to our existence are
Shabbos and the holy
places - the shuls
and the yeshivas.
May we see the
rebuilding of the
Bais HaMikdosh and
the return to Eretz
Yisroel in our
times.
Previous Parshos
Tazria
Metzora
Achrei Mos
Kedoshim
Emor
Behar
Bechukosai
Bamidbar
Shavuos
Naso
Behalosicha
Shilach
Korach
Chukas-Balak
Pinchos
Matos-Masei
Devorim
Voeschonon Ekev
Reah
Shoftim
Ki Seitzei
Ki Savo
Nitzovim
- Vayelech Rosh
HaShana Haazinu-Yom
Kippur Sukkos V'zos
HaBrocha
Breishis
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