Oneg Behar-Bechukosai

‫פרשת‬ ‫בהר בחוקתי‬

‫בס"ד‬

‫הריני בא ללמוד תורה לשמה לעשות נחת רוח לאבינו שבשמים‬

‫כ"ז אייר תשע”ח‬ 12TH MAY 2018

NORTH WEST LONDON’S WEEKLY TORAH & OPINION SHEETS

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Rabbi Michoel Jablinowitz Rosh Yeshiva Ateret Yerushalayim

The author can be contacted at ateret1@013.net

Nachalah Bli Metzarim The first parsha of the two parshios that we read this week is Behar which contains the laws of Shmittah and Yovel. Shmittah is described in the second pasuk as “Shabbos LaShem”. Rashi comments, quoting the Medrash Toras Kohanim, “L’Shem Hashem, Kemo She’ne’emar B’Shabbos Bereishis”. Chazal are teaching us there is a similarity between Shabbos and Shmittah in that they are both meant to be “L’Shem Hashem”. How is this similarity expressed?

The Sfas Emes teaches that Shabbos is a testimony, Eidus, between man and Hashem, Beini U’bein Bnei Yisrael. This testimony is expressed through the Neshamah Yeseirah which is man’s ability to experience greater levels of Kedushah on Shabbos.

This is how Shabbos is also Zecher L’Yetzias Mitzrayim.

As a result of leaving our enslaved state in Egypt, we became free to accept the limitless possibilities of the Neshamah Yeseirah. And this elevated state testifies to the existence of Hashem.

The parallel to Shmittah is that Eretz Yisrael is the Nachalah Bli Metzarim, the portion without boundaries and limits. Shmittah is a testimony like Shabbos. It testifies that Eretz Yisrael is the portion of Hashem.

And just as Bnei Yisrael left Egypt, so too Eretz Yisrael left the control of Cana’an and became Eretz Yisrael.

And Eretz Yisrael is the antithesis of Mitzrayim.

Mitzrayim comes from the word meitzar which indicates a strait, a narrow and limiting restrictive area. When we left Egypt it was in order to receive the Torah and enter the Eretz Tovah U’Rechavah, a place without limits. The fact that we stop working our fields every seventh year and are able nonetheless to receive bounty shows that Eretz Yisrael is not limited to the restrictions of the natural world.

Parshah

We learn from all this that the L’Shem Hashem of Shabbos is the fact that we are on a higher plane on Shabbos as a result of our Neshamah Yeseirah.

This shows that Hashem created the world and as a result of Yetzias Mitzrayim invested in Clal Yisrael this unique spiritual freedom of being able to climb beyond our normal physical limitations. So too regarding Eretz Yisrael. It is a unique place, a Nachalah Bli Metzarim which we merited by leaving Mitzrayim. And this distinctiveness is expressed in its ability to produce fruit despite the limitations of Shmittah. This is how Shmittah is Shabbos Ha’aretz.

Shmittah has its own Neshamah Yeseirah which testifies to the land’s uniqueness and ultimately testifies to Hashem having created the world.

Later in our parsha the Torah states (25:38), Ani Hashem Elokeichem…Lihyos Lachem L’Elokim. Rashi comments on this verse Shekol Hadar B’Eretz Yisrael Ani Lo L’Elokim. Anyone who lives in Eretz Yisrael, I am a G-d to him. This is quite an extreme statement!

Hashem is only a G-d to those who live in Eretz Yisrael, and the Medrash continues, any who leave are like idolaters?

According to our explanation the Rashi becomes clearer. When we live in Eretz Yisrael we testify to the greatness of Hashem through living the laws of Shmittah and experiencing His supernatural abilities.

This is why the pasuk says I am Hashem your G-d who took you out from Egypt. The result of Yetzias Mitzrayim was Klal Yisrael receiving their Neshamah Yeseirah and Eretz Yisrael becoming a Nachalah Bli Metzarim. Our purpose and role is to testify to this fact and that can only be accomplished when we are living in Eretz Yisrael keeping the laws of Shmittah.

K I N D LY S P O N S O R E D

In Memory of

Leslie and Freda Aaronson

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The survey will examine Jewish people’s perceptions and experiences of antisemitism.

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Survey results are a crucial tool for governments in determining how to fight antisemitism - including funding allocations for our own ‫קהילות‬

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The survey opens on May 9th 2018

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Rabbi Shraga Kallus Rosh Kollel, Kollel Hora'ah L'Rabanim

Supporting the world!

Mazel Tov to Rabbi Men dy C on the birth hissick and Family of a Grand aughter

2

Parshah

As his Chavrusah once again explained him the Gemarah in Ta’anis, his mind began to wonder.

R’ Yankel could not help but feel bad. It was only a few short months ago when he sat there Purim night handing out checks. The line was almost endless, and he enjoyed giving each person a few minutes and making sure they walked out with a nice check in hand. It started with one bad investment, that spilled into another. Before long, the entire fortune was on the brink, and he scrambled to prevent it all from going up in flames. These days he barely managed to hand out some small cash.

Helpless, dejected, he tried to focus on the words of the Gemarah once again. His Chavruseh told over the story one more time: The wife of R’ Chanina Ben Dosah had enough of the utter poverty, she could not handle it anymore. After begging her illustrious husband, he agreed to daven. His prayers were answers, and one day it was there, a golden leg of a table. Her worries were gone, a quick sale and she would not have to again wonder where her next bite would come from. But, that

‫בס"ד‬

night she had a dream, in which she was shown a golden three-legged table, which now had only two legs. This was the reward that was in store for them, a golden leg for each of the pillars of the world that her saintly husband sustained. When she realized that the golden leg she received would detract from their reward in the next world, she told him to daven for the leg to be taken back. [Ta’anis 24b] Many learn Parshas Bechukosai and are immediately struck with a problem. The Torah teaches us that ‘if you follow in My ways’, then we are promised all that is good. But, there are so many good people that are lacking? The possuk is so explicit, so how can there be multitudes of righteous that are not even close to wealthy?

Rav Chaim of Volozhin zt’’l explains that the three legs resembled the three pillars of the world Torah, Avodah and Gemilas Chassadim.

R’ Chaninah Ben Dosa sustained all three pillars through his righteous deeds. Torah and Avodah is understandable, but when did he perform such amazing acts of kindness that merited this immense reward!?

Rabbi Shraga Kallus ‫שליט"א‬ will be giving a shiur at

Nishmas Yisroel 4 Brent Green, London NW4 2HA on Shabbos Kodesh Parshas Behar Bechukosai

12th May 2018 – ‫כ'ז אייר תשע'ח‬ 7.45pm Shiur 8.45pm Mincha The shiur will be in English ~ The Ezras Noshim will be open ‫לע''נ צירל גליקל בת מאיר יהודה ע''ה‬ in conjunction with

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Based on the above, R’ Chaninah ben Dosa was in truth the biggest Ba’al Chessed in the world. He ‘paid’ the most ‘currency’ that enabled the entire world to be supported. Only through his philanthropy was the world able to survive, and therefore he merited the complete three-legged golden table, as he sustained all three pillars of the world.

As his mind wandered, the words his Chavrusah was saying started to make sense. R’ Chaninah ben Dosa supported the world, even in acts of kindness, as that was the power of his learning. He was learning as well, and that mattered! Each night he came and tried his best. Each morning he awoke early to do the same. Wait, he was still a millionaire supporting the world! Right now his funds were low, and he still dreamed of the day he could give the Tzedakah he so desired, but there was no reason to be depressed. With renewed vigour he pushed on further in the Gemara, with a new understanding of the Chessed he was performing for the world.

NORTH WEST LONDON’S WEEKLY TORAH & OPINION SHEETS

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“Do not be like a worker that works for reward, for the reward of Mitzvos is unknown”, states the Mishnah in Avos. Rav Chaim of Volozhin explains as follows, each word of Torah and each Mitzvah done on this world, is the currency upstairs. In accordance with the amount of Torah and Mitzvos performed, is the reward that comes to a person from above.

But, there is a problem, because the entire world needs to be sustained, and there is only a small fraction of Frum Yidden following the rules.

Therefore, explains the Ruach Chaim, once the ‘currency’ of Torah and Mitzvos is paid, the reward must come, but in order to sustain the world, it is dispersed throughout the entire world. The blade of grass will grow in China because a Jew sat and learned a Blatt Gemarah.

There are seven topics covered in Parshas Behar. They are: Shemitta and Yovel (pesukim: 1-13,18-22); the issur of ona’ah with selling moveable objects and land(14-17); the din of redeeming family fields that have been sold (23-28); the din of selling a house (that includes: in a walled city (29-30); an unwalled city (31) and in the city belonging to the Leviyim (32-34)); the issur of ribis(35-38); the din of a Jewish and non-Jewish servants sold to a Jew (39-46); the din of a Jewish servant sold to a non-Jew (47-55).

What is the theme connecting all these?

This page is sponsored by Federation

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Rabbi Dovid Hodges Head of Burial Society, Federation

The author can be contacted at dovid.hodges@federation.org.uk

In January of 2017 Forbes ranked London as the 5th most expensive city to live in around the world. Average housing prices rose between 2006 to 2016 by 84% from £257,000 to £474,000. Many people today know first-hand the difficulty of getting on the property ladder, paying school fees or just making ends meet. It is not surprising that personal and household debt have risen for 2017 yet again.

I

n spite of the incredible opportunity this presents, the Torah commands in this week’s parsha (Vayikra 25:36-37), ‘You shall not take from him interest or increase, and you shall fear your G-d, and let your brother live with you.

You shall not give him your money with interest, nor shall you give your food with increase.’ Simply put, we are commanded not to take interest on loans. Interestingly, the next pasuk in the Torah connects this mitzvah to Yetzias Mitzrayim, ‘I am Hashem, your G-d, Who took you out of the land of Egypt, to give you the land of Canaan, to be a G-d to you.’ One should naturally ask, what is the connection between taking interest from a loan and the Yetzias Mitzrayim? Even more fascinating is that the Yalkut Shimoni writes from here we learn that anyone who believes in and keeps the mitzvah of not taking ribbis believes in Hashem and His Torah and anyone who denies this mitzvah and takes ribbis denies Hashem and His Torah.

exists, as the pasuk says at the outset of the very first Makkah, ‘So said Hashem, “With this you will know that I am Hashem.’ The second group of makkos: wild animals, cattle disease and boils serve the purpose of world about hashgachas Hashem, that He is involved in and oversees the affairs of the world, as the pasuk says, ‘And I will separate on that day the land of Goshen, upon which My people stand, that there will be no mixture of noxious creatures there, in order that you know that I am the Hashem in the midst of the earth.’ The final group of makkos: hail, locusts and darkness, teaches the world that Hashem all powerful and unique, as the pasuk states, ‘Because this time, I am sending all My plagues into your heart and into your servants and into your people, in order that you know that there is none like Me in the entire earth.’

By not charging interest on a loan a person is showing emuna in Hashem. They are showing they recognise that Hashem is all powerful and that He takes an active interest in how we behave in this world, especially in something as simple and inconspicuous as charging interest where only the two parties involved would know what has been agreed.

The Malbim when explaining makkos and their purpose says that there were three groups of three makkos each serving a different purpose. The first group of makkos: blood, frogs and lice serve the purpose of teaching the world that Hashem

Silver Kiddush cups found at the Hagolas Keilim Service on the 25th of March, at Beis Hamedrash Nishmas Yisroel, Brent Green, Hendon.

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SEDRA SUMMARY Thank you to Chabad.org BEHAR On Har Sinai, Hashem communicates to Moshe the laws of the Shemitta every seventh year, all work on the land should cease, and its produce becomes free for the taking for all.

Seven Shmitta cycles are followed by a fiftieth year—the Yovel year, on which work on the land ceases, all indentured servants are set free, and all ancestral estates in the Holy Land that have been sold revert to their original owners.

Behar also contains additional laws governing the sale of lands, and the prohibitions against fraud and interest.

BECHUKOSAI Hashem promises that if the Bnei Yisrael will keep His commandments, they will enjoy material prosperity and dwell secure in their homeland.

But He also delivers a harsh “rebuke,” warning of the exile, persecution and other evils that will befall them if they abandon their covenant with Him. Nevertheless, “Even when they are in the land of their enemies, I will not cast them away; nor will I ever abhor them, to destroy them and to break My covenant with them; for I am Hashem their G-d.”

The Parsha concludes with the rules on how to calculate the values of different types of pledges made to Hashem, and the mitzvah of tithing produce and livestock.

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Which acts does the Torah specify are forbidden in the seventh year?

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Rabbi Shimshon Silkin

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Klal Chazon UK

The author can be contacted at rabbisilkin@chazon.org.uk

Depending upon where you put the punctuation marks, that Parshah sentence “And if you should ask: What will we eat in the 7th year” can be read two different ways: is the question being posed in the 7th year about the 8th year (meaning, if you shall ask in the 7th year regarding what you will eat the following year) or is the question about the 7th year (meaning if you shall ask in the 6th year regarding what you will eat the following year); it all depends on the comma. Obviously we will not concern ourselves merely about the grammar; the hashkofic ramifications of that comma are enormous, as will be explained.

The Ramban is firmly of the opinion that the question is being asked of the 8th year, which at first glance is more logically straightforward even if it appears slightly more grammatically complicated. He argues that there ought to be no concern regarding the 7th year since they’d be sustained by the crop of the 6th year as with any other year; their real concern will have been following a year of shmita during which the land lay fallow and unproductive. Other meforshim however (see Kli Yokor), interpret the posuk differently. They explain that the worry was immediate: if the land lies uncultivated during shmita, the 7th year, they might starve! The problem with this understanding is obvious: why could they not consume the crop of the 6th year? Furthermore, the Torah’s response to the question also seems to support the Ramban: I will command my blessing for you in the 6th year to yield [sufficient] crop [that will sustain you] for three years! Clearly, the emphasis is on producing enough food to carry them through the 8th year; the 7th year alone would not otherwise require a bumper crop. One could suggest that the Shmita year begins in Nissan and that all the crop harvested in Nissan is consumed that year, a debate expounded upon by the Ibn Ezra amongst others (see Shemos 12:2) but rejected by the Gemara (Rosh Hashana 8b) which clearly establishes Tishrei as the start of the Shmita cycle. The question therefore remains as to what the cause for concern may be with regard to the seventh year.

The Sforno notes another difficulty – two pesukim earlier, Bnei Yisroel had been promised a remarkable miracle: the crop would satisfy them qualitatively – less food would be required to achieve the same level of sustancne (see Rashi from the Toras Kohanim: “even in their intestines there would be blessing” 25:19). Certainly in that case there would be no room for anxiety nor any need for a quantitatively increased crop: they would be miraculously nourished! The Sforno derives from here that the Torah is clearly addressing two types of people: the believer and the non-believer. He who had the faith to rely on a phenomenal existence would indeed not require the bumper crop. But he of lesser conviction would have to be taken care of in a somewhat less extraordinary fashion.

This idea can help us resolve the earlier question because once we are dealing with the farmer of little faith we can perhaps analyse his attitude vis-à-vis the shmita year as irrational panic. He knows there may be food in the cupboard thanks to the previous year’s yield but because he must watch it deplete itself helplessly unable to replenish it, he is already starving! Rav Dessler in Kuntras Hachessed observes that even the most satiated are desperately hungry as they worry about tomorrow. This is a tremendously insightful psychological phenomenon: the unfaithful must have food for tomorrow if he is to feel satisfied today. The question posed in Posuk 20 is: if I cannot produce food for the

8th year, I’ll be starving in the 7th no matter how much food is in the pantry!

This idea is supported by the Kli Yokor (ibid.) who quotes the Posuk from Devorim (8:3): vayeanchoh vayarivechoh, He afflicted you and starved you and fed you manna… and asks: at what point were they starving?

He answers: those who lacked bitochon, were starving all the time; despite the Mon! The Sfas Emes notes the phrase “you shall dwell securely” (25:19) is stated in conjunction with “you shall eat to your satisfaction” to highlight this point – it is the “bitochon” for the future that allows you to experience the “sova” of the present.

The Maharal elucidates the Posuk “Elokai bechoh botachti al evoshoh” (Tehillim 25:2)to mean: Hashem, I have trusted in You, therefore I do not feel forlorn.

The essential message that emerges from our understanding of Shmita is that a peaceful sense of serenity envelops the baal habitochon so that not only does he feel confident about his future but he is able to fully enjoy and appreciate his present. In our current economic climate, it is not only those who have been made redundant who are struggling with anxiety. It is well documented that even those in purportedly “secure” jobs are not really feeling the “vishavtem lovetach” quite as strongly as they might like. With the road ahead looks as vulnerable as uncertainty itself, we must turn to HaZon ess HoOlom kulo betuvo and pray that he will “ordain His blessing” for next year and the years to follow.

Please Daven For

Please Daven For

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‫יצחק אייזיק בן יהודית רחל נ"י‬

’‫שירה תמר בת שושנה דבורה תחי‬

‫אריאל יהודה בן יהודית נ”י‬

‫לרפואה שלימה בתוך שאר חולי ישראל‬

‫לרפואה שלימה בתוך שאר חולי ישראל‬

‫לרפואה שלימה בתוך שאר חולי ישראל‬

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What are the differences between a Shemitta and Yovel year?

Rabbi Simmy Lerner

5

JLE Campus Educator; Author, ‘The Rav Hirsch Podcast’ (ravhirsch.org)

The author can be contacted at rabbilerner@jle.org.uk

In this discussion, we will focus on a little-known but important subject in the Torah: Temurah, a branch of the laws of korbanos.

While the laws and prohibitions of temurah may be little-known to the layman, the sages devoted an entire tractate of the Mishna to it, indicating temurah to be more important than may seem at first. R’ Hirsch uses an analysis of the details of temurah to shed further light on the foundational idea of korbanos, a fitting end to the Book of Vayikra, the book of the sacrifices.

Temurah – the basics The basic idea of temurah is a prohibition that arises in the following context: When one wants or is obligated to bring a Korban, he must first choose the appropriate animal – appropriate because, as we have seen R’ Hirsch explain throughout Vayikra, it conveys the proper concepts and meaning – and the animal must be specially designated for use as a Korban. The animal so designated acquires that status of “hekdesh” meaning separated or sacred. The temurah concept arises when someone tries to take a hekdesh animal and “exchange” it for a non-hekdesh animal, so as to make the previously hekdesh animal “Chulin” – profane, and the previously profane animal into hekdesh, essentially by saying “this animal for this one”.

Parshah

The importance of the distinction between the idolatrous and true understandings of korbanos – and of Hashem’s nature and relationship to the world as a whole – cannot be overstated. It is one of the central messages of the Torah, one of the deepest truths that the Jewish People are tasked with spreading to the world.

Back to temurah When one tries to effect a hekdesh-exchange and focuses on the non-hekdesh animal, and he is the one who was to use the Korban, he shows that he has fallen into the idolatrous view. The animal is meant to represent him in the symbolism of the Korban process, it is meant to embody his moral character that has a want to draw close. By focusing just on the other animal, he shows that he views the hekdesh animal as a mere instrument in some ritual that aims to manipulate mechanical spiritual forces to appease a deity. Any animal will do.

Conversely, in the permitted form, the Pidyon, one focuses on the hekdesh animal. He thus shows that he understands the significance of the hekdesh animal, and of what it represents. In this state of mind, an exchange can be made.

It is prohibited to make this attempt, but it isn’t entirely ineffectual, it has a result: Rather than an exchange taking place, both animals then become hekdesh.

The mystery is compounded by the fact that the very next verse in the Torah instructs us to do exactly what has just been prohibited in certain circumstances. If a hekdesh animal has a blemish, then we are commanded to exchange it for another animal, a process called “pidyon”. Apparently, this is perfectly effective and permissible! How to resolve this contradiction?

A little matter of focus The sages explain that the difference between prohibited temurah and permitted pidyon is matter of focus on the part of the one bringing the Korban. If he is making the exchange as a result of focusing on the hekdesh animal, it is referred to as pidyon, and permitted. However, if the change happens based on the non-hekdesh animal, that is prohibited temurah. Why does this distinction make a difference?

The most crucial distinction R’ Hirsch explains that this goes to the very heart not only of the essence of korbanos, but to the nature of the relationship between Hashem and the Jewish People, as the experience recorded in the Torah is meant to convey to them.

We have seen in the context of the sin of the Golden Calf and elsewhere that humanity is in constant danger of falling into an idolatrous understanding even of the One G-d, and of its relationship with Him. Korbanos, for example, are often mistaken as a form of sorcerous ritual, where a person can “offer” something to the deity, thereby appeasing him, manipulating the cosmos, and securing an outcome more in-line with the person’s own interests. The true understanding of korbanos is just the opposite: they are meant to bring the person into the right state of mind for a personal moral transformation, so as to bring him more in-line with Hashem. The details of the rituals are all geared to evoke the proper thoughts and emotions through symbolic actions.

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How does the idea of Shemitta and Yovel fit into the theme of Sefer Vayikra?

Rabbi Mordechai Appel Shomrei Shabbos Chevra Mishnayos & ‫בפרשה‬

6

‫דרכים‬

The author can be contacted at derachimbeparsha@gmail.com

‫אם בחוקותי תלכו ואת מצותי תשמרו ועשיתם אותם‬ If you follow My statutes and observe My commandments and perform them [26:3]

T

he mishna in Rosh Hashana tells us that there are four times a year that the world is judged. On Pesach the world is judged for its grain; on Shavuos for its fruits; on Rosh Hashana every person is judged individually, and on Sukkos, the world id judged for its water.

give off its grain. Everything will be wonderful and the bracha will it will last from one season until the next.

Rashi explains that ‫ אם בחוקותי תלכו‬- if you will follow My statues means, ‫שתהיו עמלים‬ ‫בתורה‬- that you shall toil in Torah. Based on this Rashi, we can suggest that it is no wonder then that we do not need to ask or daven for our fruits on Shavuos. If we observe the Yom Tov of Shavuos properly, accepting the Torah and immersing ourselves in it over the Yom Tov, this will be the greatest form of asking Hashem for all the brachos. By accepting upon ourselves to live a life of Torah, and to toil in it, continuously growing and reaching new levels, then the fruits will grow, bringing bounty and blessing.

On Pesach we say a special tefillah for tal, asking Hashem that the dew which covers the ground shall be a source of blessing, which of course is connected to the production of grain.

On Sukkos we say the tefillah of geshem, asking Hashem that the rains shall be for a blessing and not for a curse.

On Rosh Hashana our tefillos are extralong as we accept upon ourselves Hashem’s kingship, and the yoke of Heaven, at the same time asking that Hashem will bestow upon us a year of blessing.

I remember from my childhood the day that my father brought home a new water cooler machine. It sat proudly in our kitchen corner with the blue five-gallon bottle nestled on top. Each time the bottle emptied, a new bottle of water would be opened and inserted into the machine. As children, we always liked watching “the changing of the bottle”, because back then, these bottles had a standard bottle cap that did nothing to prevent the inevitable spilling. We had always marvelled at the strength needed to successfully turn over the forty pound jug without flooding our flooding our home.

But on Shavuos, there is absolutely no mention in the tefillos about the fruit. If this is the day that the world is judged for the production of fruits for the year, why then is there no mention of it?

In our parsha, the Torah tells us that ‫אם‬ ‫ בחוקותי תלכו‬if you will follow My statutes, observing My laws, then there will be a promise of so many brachos. The rains will come on time. The fruits will grow properly with a blessing in its production and the land will

Parshah If for a moment we can think about swimming in a pool, feeling the water rushing over our shoulders as we take our laps across the pool, there is a curious thought that comes to mind. No one ever asks, “How are you able to carry all that water on your shoulders?” But why not? What is wrong with that question?

Aren’t there thousands of gallons of water now sitting on top of you? And of course, the answer is obvious: When you are in it, you don’t feel it!

The same is true with the Torah. ‫אם בחוקותי‬ ‫ תלכו‬-toil in it! From a peripheral glance, of course it seems difficult and at times exhausting. One can stand by and watch others as they carry the Torah and its mitzvos, learning from it and toiling in it. It seems daunting and difficult. But of course, if we are in it, it all feels different. Gone are the hardships of carrying it. A common question that a Torah observant Jew is asked is, “Don’t you find your life so restrictive and difficult? I can never live that type of a lifestyle!” But once again, standing on the outside without ever jumping in will definitely give off that impression.

As we prepare for Kaballas Hatorah, we should keep in mind that there is no better way to ready one’s self for this awesome day than by actually immersing oneself in the oceans of the Torah.

riddle

Parsha

QUESTION

Thank you to Boruch Kahan bkahan47@yahoo.co.uk

QUIZ TIME

??

We know that in last week's Parshah of Emor as well as Parshas Achrei Mois the various Halochos of Yom Kippur and the Koihen Godol's Avoidah are discussed but there is one Possuk in this week's Parshah which applies to probably most of us when we Davern in Shul both on Yomim Noroim in general and on Yom Kippur in particular during the Avoidah in Musaf.

Where is the Possuk and what is the Halochoh we learn from it?

CLUE ”Va-anachnu Korim etc…”

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ANSWER FROM LAST WEEK [Question: There is a Rashi in this week's Parshah that he repeats twice more in the Torah, with some minor changes, where he informs you of a particular rule. Where is it in this week's Parshah, where else do they occur in the Torah and finally what is so peculiar about the other times in the Torah that Rashi brings? Rashi (Perek 22 Possuk 16) tells us a rule of Rabbi Yishmoel that the word Es or Oisoi in three particular cases means himself. One is in this Possuk then he cites the two other times, firstly in Parshas Noso (Perek 6 Possuk 13) in relation to the Nozir and one in Parshas Vezois Habrochoh (Perek 34 Possuk 6) concerning Moshe Rabbeinu’s burial place.]

What is so unusual is that in those other Parshios he mentions the other two times that this rule occurs, so in effect he is cross-referencing this rule to the other places three times. This is the only time Rashi does this in the whole of his Pirush on the Torah.

How are we meant to understand the mitzvos of Shemitta and Yovel?

Rabbi Ben Tzion Shafier

7

Founder, Shmuz.com

The author can be contacted at office@theshmuz.com

Parshah

‫אם בחוקתי תלכו ואת מצותי תשמרו‬ )‫ג‬-‫ועשיתם אותם וגו' (כו‬

T

he Ohr HaChayim Hakadosh, Chacham Chayim ben Attar zt’’l, devoted his life to Torah study and writing his commentaries, but he also earned a living as a weaver, who specialized in gold thread, with unparalleled workmanship. He spent most of his day in the pursuit of Torah and Kabbalah, but for the few hours that he did devote to his trade, he earned enough money to support his family, as well as see to the needs of many poor Torah scholars in his city.

Eventually, he became the rabbi of a city in Morocco called Sali. It was his custom every Friday, to slaughter an animal in honor of the Shabbos meal, and after providing for his family, he would distribute meat from the animal he slaughtered to poor Torah scholars in the city. It happened that one Friday, a number of animals were slaughtered by the local shochet in town, however, they were all found to be treife (unfit), with the sole exception of the Ohr HaChayim’s animal. As he was giving a portion to a poor Talmid Chacham, a rich member of the community, who had not been able to purchase meat due to the shortage, demanded that the poor scholar sell him his meat for Shabbos. On being refused, the man started cursing and abusing the Talmid Chacham. All those present, including the Ohr HaChayim himself, were stunned into silence, after seeing the outburst of the wealthy and influential community leader.

They obviously did not wish to get involved.

That night, the Ohr HaChayim had a dream in which he was chastised for standing idly by while a Talmid Chacham was being abused.

As a result, he was ordered by Heavenly decree to go into exile (golus) as an atonement.

The Ohr HaChayim accepted his fate and with the conclusion of Shabbos, took up his walking staff and began wandering along the coast of Morocco. He walked for the next six days, stopping in old dusty synagogues to pray and often to sleep for the night. He ate little and studied much Torah. By the following Friday - the day before the weekly Torah portion of Bechukosai was to be read he sat down in a random Beis Medrash and wrote down Chiddushei Torah. That day, the Ohr HaChayim composed 42 comments on the first words of the parsha, "‫"אם בחקתי תלכו‬ - “If you will walk in My statutes and keep My

QUIZ TIME

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commandments.” Till today, one who studies the commentary of the Ohr HaChayim on the first posuk of this parsha is awestruck at the prolific proficiency with which he transcribed his holy thoughts.

Friday night, after Kabolas Shabbos, one of the locals kindly invited the unknown visitor to stay with him over Shabbos. R’ Chayim kept his identity secret. After the meal, the host and his guest went to visit the local Chacham, who had a reputation as a Kabbalist, who recited Torah that was being discussed in Heaven.

The Chacham announced that he was going to say 14 explanations on the first posuk that was now being said in Heaven in the name of the Ohr HaChayim Hakadosh, Rabbeinu Chaim ben Attar. Suddenly from the back of the room, a voice was heard. “Chaim ibn Attar,” shouted the unknown visitor without the title rabbi! The local Rav did not look pleased at the slight to the honor of the great Ohr HaChayim, but carried on not wanting to make a fuss. The next day, the same thing happened after lunch. The Chacham recited another 14 explanations being discussed in heaven in the name of Rabbeinu Chaim ben Attar, and once again, the stranger shouted, “Chayim ibn Attar.” It happened a third time at the seudah shlishit and this time, the Chacham as well as the local townspeople, had lost their patience with the visitor. They took him and put him in a community lockup.

Suddenly, and without warning, a powerful storm arose, the likes of which had never been seen in that place. The lights went out and the buildings rocked. The people were terrified they had never seen such a ferocious wind.

The Chacham recognized that something was amiss and proceeded to make a "‫"שאלת חלום‬ (inquiry of heaven in the form of a dream).

The answer came back. Over Shabbos, the souls of those in Gehinnom are released to spend Shabbos in heaven. Unfortunately, now that Shabbos is over, these tortured souls cannot return to their place as the holy Ohr HaChayim is locked in your jail! The rabbi realized what had happened and who their illustrious guest is, and quickly released the great Tzaddik. The Ohr HaChayim was then informed that his exile was over as he had suffered the same abuse that he had witnessed in silence.

6. livingwithmitzvos.com

On his recent trip to London, Rabbi Paysach Krohn suggested that we all greet our fellow Jew because ‫ שבת שלום‬you make them feel special.

See Miracles In Life Every

Good Shabbos

Day

When walking on the street on Shabbos, say Good Shabbos (or Good Yom Tov) to all of your fellow brothers & sisters.

It doesn’t matter if the recipient doesn’t respond, if you don’t like that person or in a rush, it doesn’t hurt to greet someone.

‫גוט שבת‬

Usually the parshios of Behar and Bechukosai are read together. Is there any connection between them?

Rabbi Yitzchok Sandler

8

The author can be contacted at rabbiyitz613@gmail.com

Parshah

the great success

‘Proclaim liberty throughout the land…’ Thus did the founding fathers of America state as a declaration of the great freedom of the New World, and thus is it inscribed on the iconic Liberty Bell in Philadelphia. The Pennsylvania Assembly ordered the Bell in 1751 to commemorate the 50-year anniversary of William Penn’s 1701 Charter of Privileges, Pennsylvania’s original Constitution. It speaks of the rights and freedoms valued by people the world over. Particularly forward thinking were Penn’s ideas on religious freedom, his liberal stance on human rights, and his inclusion of citizens in enacting laws. Beautiful, poetic, even majestic in its vision……but clearly (and admittedly!) plagiarised. For these are the exact words of the Torah this week in describing the freedom of the Jubilee year!!

A

nd if it was considered ‘forward thinking in the 18th century, how much more so in the days 3500 years ago when the Torah was written. The whole parsha this week is truly astounding! Apart from introducing the concept of Shmitta, (which, in claiming to have a total control on nature, could only have been orchestrated by a Higher Power), the main thrust of the parsha is to introduce the whole idea of social welfare. The concepts of charity, and in general caring for the less fortunate, are highlighted throughout, but most notably the idea of servants being freed and land returning to its ancestral ownership every 50 years ensured that there was always a balance of wealth in society in ancient Israel.

Essentially, no one could ever buy the freehold to a piece of land – this meant that ‘free market economics’ were encouraged, but there could be no property magnates, no abuse of power, no extremes of wealth.

Amongst the laws of shmitta the Torah introduces a particular detail, the prohibition against selling an object for more than 1/6 over the market value, or buying an object for more than 1/6 under market value. Now, if the person being over or under charged clearly knows the market value and indicates that he is nevertheless happy with the transaction, this would be permitted. But if he does not, the sale is retroactively void. Of course, a seller is

TIME4MISHNA DAILY NACH

allowed to make a profit and a buyer is allowed to find a good deal – but only if he is dealing with a willing and knowledgeable party and not misleading anyone. That means that if, for example, someone is selling a car and you know that they have priced it way below market value, you must confirm that they are happy to undersell to this degree before you buy it from them. One is not allowed to take advantage of another person’s unfortunate ignorance of market conditions. This law expands into many areas. ‘Let the buyer beware’ is a Roman, not a Jewish concept. In Jewish law, if you are selling an object and are aware of a defect, you are obliged to make a full and complete disclosure to the buyer before he decides to buy. So if you are selling your house and the house is dark, you may not switch on lights to make it look bright. If there is rising damp, not only can you not cover it, you must point it out.

It is incredible that in the ancient world of some 3,500 years ago, the Torah was equipped to appreciate the need for people to advance their own wellbeing, but at the same time be sensitive to the need to limit that advance when it comes at the expense of others. Modern Western society has come to terms with these ideas with the idea of the welfare state, but it is relatively recent and clearly fraught with difficulties. The essential difference between the Torah concept and that of the welfare state is that the latter operates out of a concern

for society as a whole, which can result in individuals feeling resentful; whilst the former operates out of concern for the individual, and seeks to arouse a sense of social responsibility in the minds and hearts of the people.

We can see here a reflection of the essential difference between Western and Jewish societies. Western society focuses on the needs of the masses, understanding that there is no way in a world of ‘each man for himself’ to engender compassion and kindness; one can only institute certain standards and hope that the message trickles down. Jewish society on the other hand places the individual as primary, both in terms of what he needs to receive and what he needs to give, something which can only be accomplished with the understanding of the important role played by each individual who is created in the image of the Al-mighty. And the result is unfortunately all too clear to see. The post-modern world of today pays lip service at best to some of the ideals that were seen as so forward thinking in Penn’s day, and at worst is ridden with angst, fear and self-doubt. Beautiful and enriching though the ideas are, they are not something which can be instituted in a vacuum. The power of these ideas is in their being rooted in a relationship with the Al-mighty. And this is the great success of Judaism through all the ages until the present day

An international program which involves learning 4 new Mishnayos each day from Sunday to Thursday, reviewing that week's 20 Mishnayos on Friday, and going over the previous Masechtos on Shabbos. A time committment of just 15 mins a day, and finish Shas Mishnayos in 4 years - having reviewed it multiple times! To Sign Up for a 15 min daily Shiur visit the website time4torah.org.

Just a few minutes a day and finish Nach in just a year and a half! Sign Up at dailynach.com.

Thursday

Wednesday

Tuesday

Monday

Sunday

Shabbos

Friday

17 May - ‫ג' סיון‬

16 May - ‫ב' סיון‬

15 May - ‫א' סיון‬

14 May - ‫כ"ט אייר‬

13 May - ‫כ"ח אייר‬

12 May - ‫כ"ז אייר‬

11 May - ‫כ"ו אייר‬

- ‫פסחים פרק ח‬ ‫שקלים פרק ב‬

‫ראש השנה‬ ‫ו‬:‫ ב‬- ‫ג‬:‫ד‬

‫תענית‬ ‫ו‬:‫ ב‬- ‫ג‬:‫ב‬

‫תענית‬ ‫ה‬:‫ א‬- ‫ב‬:‫א‬

‫תענית‬ ‫ה‬:‫ א‬- ‫ב‬:‫א‬

‫ראש השנה‬ ‫א‬:‫ תענית א‬- ‫ז‬:‫ד‬

‫ראש השנה‬ ‫ו‬:‫ ד‬- ‫ג‬:‫ד‬

'‫דברי הימים ב‬ '‫פרק כ‬

'‫דברי הימים ב‬ ‫פרק י"ט‬

'‫דברי הימים ב' דברי הימים ב' דברי הימים ב' דברי הימים ב' דברי הימים ב‬ ‫פרק כ"ה‬ ‫פרק כ"ד‬ ‫פרק כ"ג‬ ‫פרק כ"ב‬ ‫פרק כ"א‬

Rabbi Yitzchok Sandler

9

The author can be contacted at rabbiyitz613@gmail.com

great strength

T

he parsha this week outlines the incredible and miraculous mitzvah of shemitta – whereby Jewish farmers in the land of Israel are instructed to let the land lie fallow for the duration of the 7th year of a seven year cycle. This is not simply an ecological concept akin to crop rotation of the Middle Ages – it is much more than just letting the land regain its nutrients, since unlike the concept of crop rotation, the idea is not to alternate the fields that lie fallow, but rather that for that 7th year, every field in the whole country should lie fallow.

The benefit therein is that the whole population takes a Sabbatical and dedicates a year to more meaningful and spiritual pursuits.

The obvious drawback though is that no crops would grow by natural means – and so the Torah promises, in advance of the 7th year, to send a bumper crop in the 6th year to see the population through until the harvesting of the 8th year!

Chazal praise the farmers who observe the shmitta and do no work on their fields during the 7th year, and refer to them as ‘men of strength’ – after all, they reason, one who witnesses his field wither and remain silent has obviously mastered enormous commitment and discipline.

But wait a minute – why is such ‘great strength’ attributed to the observer of shmitta? While it may be true that he watches idly while his field withers during the 7th year, but he was already blessed with a bumper crop in the previous year, his storehouse is now full, he doesn’t really have much to worry about, he has money in the bank. More than that, he is witness to unnatural miracles in seeing G-d deliver on cue, against the odds – wouldn’t anyone in his position be fortified and strong?

The answer gives us a deep insight into human nature.

People tend to say that they would significantly upgrade their spiritual commitment if only their circumstances were better, or if they would experience an open miracle. In fact, experience shows that this is not the case – the primary factor in spiritual growth is simply – the commitment to grow……..regardless of our circumstances. With that commitment, nothing can stop us; but without it, we will not make meaningful changes no matter how optimal the situation. The fact is that the observer of shmitta is most likely to observe, and to stick with his observance, because of his inner commitment to do so, not because of

his external circumstances. There are many who have the very best of circumstances in the world and still do not grow in any meaningful way – in fact the temptations to avoid growth can be that much greater with material blessing!! The inner strength of the observer of shmitta is clear because of his continued commitment, at a time when temptations and opportunities to fold must be quite overwhelming!!

It is impossible to underestimate the power of rationalisation to get the better of us, especially at times of good fortune. The lesson of shmitta is to appreciate our blessings and stay focused on our purpose nonetheless.

A Quick Vort: Ma’ayanah shel Torah

by Yisroel Avrohom Kaye

The pasuk (Vayikra 25:17) says “And you shall not wrong one another….”

The Mayanah Shel Torah quotes R’ Simcha Bunim of Peshischa as explaining that the Torah forbids us to fool another man however a chassid has to go lifnim mishuras hadin and do more than is required by the letter of the law. He must not fool himself into thinking his virtues are greater than they are.

The pasuk (Vayikra 26:13) “I am Hashem, your G-d who took you out of the land of Egypt, I broke the pegs of your yoke and led you upright” Rashi explains upright to mean upright in stature.

The Maayanah Shel Torah explains this pasuk highlighting that cattle walk with their head bent towards the ground. When a man acts like a beast his head is also bent down toward the lower baser things of life. If he does not act like a beast he walks upright with his head turned towards Heaven.

Achdus

When Mrs M Grunwald a’’h, a Holocaust survivor was asked, when discussing creating a new community in London after the war “How could such a diverse crowd work together in shuls and schools?” She simply replied, “It worked perfectly, all that mattered was that we were rebuilding Klal Yisroel”.

QUIZ TIME

??

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How does the parsha of eirchin fit into Sefer Vayikra?

Rabbi Yehonatan Salem

10

Shalom LaAm Diaspora

The author can be contacted at yoniesalem@gmail.com

Parshah

Faith and Trust

In this week’s portion of the Torah, much is said about the mitzvah of shemittah in Eretz Yisrael.

For six years a farmer may plough his fields, sow seeds and prune his trees; and he may gather the produce from his fields, vineyards and orchards. However, during the seventh year he must leave his fields fallow. Additionally, during that year, all the produce that grows is hefker, that is to say - ownerless, and is hence available for anyone to enter the field and take. During that year, the farmers enjoy a “sabbatical” year, in which they can dedicate themselves more to the learning of Torah and the improved observance of its mitzvot .

Although all the mitzvot - commandments are G-d-given, and must be obeyed, regardless of whether we understand them or not; we are nevertheless permitted to probe and try to understand them with our limited human intellect. The Sefer Hachinuch (mitzvah 84) explains a few possible reasons for the mitzvah of shemittah: Firstly, just as every seventh day we are commanded to rest, so as to enable us to internalise the fact that Hashem created the world and renews it constantly; similarly, in the cycle of years, Hashem wants us to rest in the seventh year. When we leave our land fallow and renounce all ownership of its produce, this denotes our belief that it is not the actual land that gives produce, but rather, it is the Master of the Universe who constantly provides our sustenance.

Secondly, renouncing our ownership of the produce in the seventh year and allowing everyone to partake of it freely, helps us to acquire the trait of vatranut - giving to others without hope of repayment. Often, a person will only give if he thinks that he will gain from it; here however, he must give selflessly without expecting any returns for it.

Thirdly, the farmer, by keeping the laws of shemittah, is strengthening his reliance upon Hashem to provide all of his sustenance. When every seventh year, he willingly renounces ownership of the produce of his fields, with possibly great losses, he is announcing to all that he has full trust that Hashem will provide for him. The result of this will be that his trust in Hashem will never be lacking. We find that

we are instructed to believe (emunah) and have trust (bitachon) in Hashem. Are these really two separate concepts? And if so, what is the difference between them? Emunah is the realisation of the truth that Hashem created the world, runs it, and is involved in every aspect of creation. Bitachon - trust is the practical application of belief, when it comes to any given situation. When confronted with an actual scenario, will he rely on Hashem and turn to Him for help or will he resort to other unreliable or incorrect means in order to try and change the situation?

The goal of our learning and keeping the mitzvot of the Torah is in order to maximize our trust in Hashem, which is the main purpose of the creation of man.

ANSWERS 1. Rashi (Behar, 26:1) explains the theme of the parsha. Firstly the Torah warns us to keep the shemitta. However, if a person is worried about his loss of income and transgresses sheviyis then he will end up losing money and needing to sell his house. If he fails to repent then he will need to sell his family field. If he remains obstinate, he will need to sell his house. His persistence will lead him to borrow with interest and if this does not change him then he will end up needing to sell himself as a servant to a Jew. Failure to repent will end in him being sold to a non-Jew. 2. Although all forms of working or assisting growth on land are forbidden in the Shemitta year, only four forms are explicitly mentioned in the Torah and are counted as four of the 613 Mitzvos and are punishable with malkos min HaTorah. They are (25:4-5): sowing; pruning; harvesting and gathering grapes. (There are another two mitzvos of the shemitta not mentioned here. They are to make whatever grows hefker and at the end of the year to cancel all money that is owed to you.)

3. A Yovel year is different to a Shemitta year. It is more lenient in that Shemittas Kesofim does not apply, but has stringencies in that both family lands are returned to their rightful owners and Jewish servants are freed.

4. R’ Shimshon Refoel Hirsch explains the theme of Sefer Vayikra that deals with all aspects of kedusha. Until Parshas Emor with the moadim, it deals with kedusha of makom, space. With the parsha of the moadim it discusses the kedusha of zman, time. The festivals are holier than weekday. Now comes Parshas Behar where it discusses shemitta that has both elements – kedusha in place, namely the land of Eretz Yisroel, and kedusha in time, namely every seventh year.

5. The reason for Shemitta is like Shabbos – cessation from creative work. It is testifying that there is a G-d who is directing everything.

Understanding that it is not our physical exertion that brings success.

To demonstrate this, the farmer makes hefker all his produce and fields.

All loans are cancelled. This testifies that a person believes that all comes from Hashem. (See Sefer Hachinuch Mitzva 84) 6. Parshas Behar and Bechukosai are connected and stand out as being different to all the rest of Sefer Vayikra. The background is that Moshe heard the Torah from Hashem three time(see last Rashi on Brachos 48b): on Har Sinai; from the Ohel Moed and in Arvos Moav. The whole of Sefer Vayikra comes from the Torah said from the Ohel Moed (Vayikra 1:1) all until Parshas Emor. Parshas Behar starts (25:1) from the Torah said from Har Sinai until the end of Parshas Bechukosai (27:34). This itself needs further explanation. Why then are these two parshios found in Sefer Vayikra? The Rishonim answer since they also discuss things that have to do with kedusha and kohanim – eirchin is determined by the Kohen and the blowing of the Shofar on the Yovel is also done by the Kohanim. (Da’as Zekainim, 25:1 and Rosh, 25:20).

7. After the tochacha comes the parsha of Eirchin, fixed values for people at different ages. The idea here is one of comfort. After hearing curses which are a punishment we may feel valueless. Therefore eirchin comes to teach us that we all have a value. (See similar in Rashi beginning of Parshas Nitsovim after the tochacha of Parshas Ki Sovo, words of comfort following it.)

8. These curses are read by the Baal Korei quietly while the pesukim that deal with comfort, like those remembering the covenant, is read loudly.

The rise and lowering of voice expresses our fear and hope. (See Kitzur Shulchan Oruch 78:4).

By Rabbi Benyomin Hoffman

11

Parshah

The author can be contacted at leibhoff@gmail.com

The Four Kingdoms

Stature

‫ּוׁשכַ ְב ֶּתם וְ ֵאין ַמ ֲח ִריד וְ ִה ְׁש ַּב ִּתי ַחּיָ ה ָר ָעה‬ ְ ‫וְ נָ ַת ִּתי ָׁשלֹום ָּב ָא ֶרץ‬ ]‫ו‬,‫ [ויקרא כו‬:‫ֹלא־ת ֲעבֹר ְּב ַא ְר ְצכֶ ם‬ ַ ‫ן־ה ָא ֶרץ וְ ֶח ֶרב‬ ָ ‫ִמ‬

]‫יג‬,‫קֹומ ִמיּות [ויקרא כו‬ ְ

Baal HaTurim: The phrase "‫( "והשבתי חיה רעה‬I will cause the wildness of beasts to cease) has a Gematria of 1021 which is equal to the Gematria of the phrase "‫ואלו‬ ‫( "ארבע מלכיות בבל מדי יון אדום‬these are the four kingdoms: Bavel, Media, Greece, Edom (Rome)).

Baal HaTurim: According to tradition this word when written in the Torah has tagim on the letter ‫ק‬, emphasizing that letter.

One opinion (Bava Basra 75a) is that in the future, the Jew’s stature would be 100 amos (100=‫)ק‬. According to the second opinion, their stature would be 200 amos and that is why there are two extra tagim on the letter ‫ק‬.

Based on Sefer Daniel, the Chachamim treated the Jewish exiles to four main periods. These four periods are known as the Four Kingdoms, each called by the name of the dominant empire in the world at that time. The first is called the Bavel Exile, began when Nebuchadnezzar, King of Bavel, conquered Israel and destroyed the first Bais HaMikdash. The second exile of Media-Persia began when that empire became the leading empire. Even though they allowed the Jews to rebuilt the Bais HaMikdash, the Jewish stated existed as a vassal of this empire. The Greece Kingdom dominated and actively rejected Torah values. Finally, the rise of the Roman (Edom) empire marked the Galus where we remain till this day.

In the future, the stature of the Jews will be of much great spiritual worth that we are today. The Tannaim offer allusions to express this increased stature.

‫ן־ׁש ִׁשּים ָׁשנָ ה‬ ִ ‫וְ ָהיָ ה ֶע ְרּכְ ָך ַהּזָ כָ ר ִמ ֶּבן ֶע ְׂש ִרים ָׁשנָ ה וְ ַעד ֶּב‬ ]‫ג‬,‫וְ ָהיָ ה ֶע ְרּכְ ָך ֲח ִמ ִׁשּים ֶׁש ֶקל ּכֶ ֶסף ְּב ֶׁש ֶקל ַהּק ֶֹדׁש [ויקרא כז‬ Baal HaTurim: This passage of arachim (valuations) mentions a total of 143 shekalim (see table). This indicates that arachim are intended to atone for the 45 curses (in the preceding section) and the 98 curses in Sefer Devarim.

AGE GROUP

MEN

WOMEN

RATIO

One Month – 5 Years

5 Shekels

3 Shekels

5:3

5 Years – 20 Years

20 Shekels

10 Shekels

2:1

20 Years – 60 Years

50 Shekels

30 Shekels

5:3

60 Years And Over

15 Shekels

10 Shekels

3:2

= 90

= 53

There are two opinions in the Medrashim regarding the number of curses in this Parsha. The most-often quoted opinion is that this Parsha contains 49 curses. However, another opinion is that there are 45 curses in this Parsha. And there are 45 bulls offered on the Altar each year with the potential to counter the effect of the 45 curses. (45 bulls: 2 each Rosh Chodesh for 24; two on each of the seven days of Pesach for 14 more; two on Shavuos; one each on Rosh HaShanah, Yom Kippur, and Shemini Atzeres; plus the Kohen Gadol’s bull offering on Yom Kippur; and the bull that accompanied the two Loaves of Shavuos to complete the count of forty-five bulls.)

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When and why does the Baal Korei lein pesukim loudly and others quietly?

Rabbi Daniel Fine Community Rabbi, Stanmore and Canons Park US; Hasmonean Beis Programme

The author can be contacted at danielpfine@gmail.com

tefilah

New T efilah Series

She’asa Li Kol Tzorki The morning brachos were initially instituted to be grateful for specific things we benefitted from. When the cockerel crowed we would say ha’nosen la’sechvi vinah, and so on. Yet they are broader ways of beginning our day ingesting and expressing the central middah of gratitude.

The specific bracha of she’oso li kol tzorki

Amos in the above pasuk, and so says the

the challenges of the physical world. Yosef

is supposed to be about wearing shoes.

Pirkei De’rebbi Eliezer perek 37). Why shoes?

maintained his emunah in the most testing

First, why is this important– are shoes that

On a physical level, shoes protect us

and difficult of places and situations - whether

important anyway? And second, why is the text thanking Hashem for all of my needs – isn’t this only about shoes?

from anything sharp or dangerous on the ground. But on a deeper spiritual level, shoes provide a barrier between the earthliness and

One answer given is that shoes represent

physicality of the ground and the spirituality

something broader. Unlike other garments,

of the human being. Shoes remind us that

it is critical that shoes be fitted perfectly

we are spiritual and the ground is physical -

according to each individual. One can wear a

that an awareness and safe distance must be

coat that is too big, and one can squeeze into

maintained. This is why when the ground is

a coat that is too small, but shoes will not do

holy there is no need to (/we are not allowed

their job properly if the size is a bit off. Shoes

to) wear shoes: Moshe at the burning bush is

thus represent things being tailor-made – the

told that the ground is holy and to therefore

item fits the wearer. This is symptomatic of

remove his shoes, and the Kohanim were not

Hashem’s general care of us in this world.

to wear shoes in the Mikdash; the Gemara

The situations we face our tailor-made so

links these two examples. For this reason

we can be challenged, we can grow, and we

the Maharam Chagiz2 cites an old custom

can succeed.

for those who were called up to the Torah to

Perhaps we can uncover a deeper layer

1

remove their shoes; they were standing on

Several sources tell us that after selling

The reason the brothers bought shoes is

Yosef, the brothers used the money to buy

because after selling Yosef they felt a loss.

shoes. So says the piyut Eleh Ezkerah which

Yosef’s prime quality and characteristic was to

we say on Yom Kippur, so says the prophet

keep aflame a connection to Hashem through

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vast challenges of living in Egypt. Without them realising its source, this impact was felt by the brothers - they felt a special connection to Hashem which pervaded their everyday actions. As long as Yosef was with them they had no need for shoes; their physical actions were uplifted via the energy and spiritual quality that Yosef radiated. However, they did not realise that the source of this connection was Yosef. As soon as they sold Yosef the brothers felt a palpable spiritual fall; with Yosef gone they needed to reaffirm their spiritual sides and create a barrier between the physical ground and their spiritual selves: they now needed shoes.

Shoes therefore represent a spiritual core.

Shoes remind is to reprioritise and develop

holy ground beside the Torah.

here too.

in the real pit, the Egyptian prison-pit, or the

the correct spiritual perspective on life. Shoes remind us that He is performing all of our needs.

1 Brachos 62b 2 Mishnas Chachamim 221

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