Overview of the Weekly Reading:
Behar-Bechukotai
To be read on
24 Iyar 5764 (May 15th
)
Shabbat Mevarachim
Torah: Leviticus 25:1-27:34
Haftorah: Jeremiah 16:19-17:14
(rebukes, as in Behukotai)
Behar is the 9th Reading out of 10
in Leviticus and 32nd overall, and 50th
out of 54 in overall length.
Bechukotai is the 10th Reading out of 10 in Levitucus and
33rd overal and 47th out of 54 in overall length.
Pirkei
Avot:
Chapter Five
Behar
(Leviticus 25:1-26:2) begins with laws concerning the sabbatical
and jubilee years. These include the laws concerning the redemption
of fields and houses. These are followed by the laws enjoining
us to help fellow Jews and forbidding us to charge interest. Behar
concludes with the mitzvot regarding Jewish and non-Jewish servants.
Bechukotai
(Leviticus 26:3-27:34) opens with a description of the physical
rewards that we reap for fulfilling
G-d's commandments. This is followed by an outline of the consequences
resulting from disobeying G-d, and the eventual repentance and
forgiveness that will come in the future. The last sections concern
endowment valuations of people, animals, real estate, and crops
to G-d (consecrating their monetary value to the sanctuary). With
the conclusion of B'chukotai, we also complete the book of Vayikra
(Leviticus)-and so upon the close of its reading in synagogue,
we proclaim, "Chazak, chazak, v'nitchazek!"
FROM THE MASTERS
OF KABBALA (K:32-33-64/Behar-Bechukotai)
From the holy
Zohar, teachings of Rabbi Shimon bar Yochai
(Z:32-33-64/Behar-Bechukotai)
Now
the Zohar analyses what it is that causes people like Ham, Ishmael
and Esau to remove themselves from the realm of the Holy into the
world of external ego gratification and spiritual darkness.
For the full article, click to the "Weekly Torah" section
on our KabbalaOnline
site.
* * * * *
From the holy
Ari, Rabbi Yitzchak Luria of Safed
(A:32-33-64/Behar-Bechukotai)
We
have already explained that the spiritual ascent of all worlds is
the essence of the Shabbat. Each world rises to a higher level than
it is on during the rest of the week.
For the full article, click to the "Weekly Torah" section
on our KabbalaOnline
site.
* * * * *
From the
Shelah, Shney Luchot HaBrit by Rabbi Isaiah Horowitz
(S:32-33-64/Behar-Bechukotai)
Rashi
explains that one must not sell one's land in the Land of Israel
unless one has absolutely no other choice. If one sells for, say,
speculative reasons, one may find oneself impoverished.
For the full article, click to the "Weekly Torah" section
on our KabbalaOnline
site.
FROM THE CHASSIDIC
REBBES (V32-33-64/Behar-Bechukotai)
"I will remember My covenant with Jacob." (26:42)
Why does the Torah suddenly bring up the merit of our Patriarchs
in the middle of a lengthy reproof? Because there is no greater
reprimand than to point out that we are not behaving as befits
the descendants of Abraham, Isaac and Jacob.
(Rabbi Levi Yitzchak Schneerson)
A
MYSTICAL CHASSIDIC DISCOURSE
from the Chabad
Master series, produced by Rabbi Yosef Marcus for
www.ascentofsafed.com and www.kabbalaonline.org
An
essay from Rabbi Shaul Yosef Leiter, director of Ascent 
(for a free weekly email subscription,
click here)
(W:32-33-64/Behar-Bechukotai)
In
a double Torah-reading, the two portions are joined at the 4th aliyah
(of seven divisions of the complete weekly reading) when verses
are read from the end of the first parasha and beginning of the
second without interrupting in-between. The Lubavitcher Rebbe explains
that this is also how we may view them, taking a message from each
individually - and also from their combined meaning.
First, Behar, literally
"On the mountain", tells us to transcend the travail of
the world. Even though we are "the lesser of the nations"
(Deut. 7:7), the Torah elevates us, so we should not let the world
affect us.
Parshat Bechukotai opens
with the verse "If you will follow my laws" (Lev. 26:3)
and refers to all Torah commandments. Yet why does the Torah use
the specific word "chukim" for laws, as opposed to a more
general word, such as "mitzvah"? "Chukim"
refers to commandments that do not have an apparent reason or logic
behind them, like keeping kosher, or not wearing wool and linen
together. Just as we observe these commandments only because G-d
commanded them and without comprehending their reason, so too we
must observe all of the commandments, even the ones that are apparently
rational, solely because G-d commanded them.
Now it would appear that
these two ideas are contradictory. Behar is a state of a strong
self, albeit in holiness, while Bechukotai is a state of self-negation.
Nevertheless, we require both realities. We need a strong self-image
to counter the world. We must impose our reality on the world, and
not let the world impose its reality on us.
Secondly, we cannot deceive
ourselves by believing that we have to understand each detail in
Judaism before living according to Torah. Rather we should fulfill
the commandments in a way of "do them first and then you will
come to understand". Through perseverance, we will eventually
attain the level where the aspect of Behar is done in a way of Bechukotai,
surmounting the world's challenges because G-d commanded it; and
Bechukotai is performed in the way of Behar, performing all of G-d's
commandments with strength and confidence.
"If you follow my
laws....I will give you rain at their correct time" (Lev. 26:3-4).
Why does the Torah emphasize these physical rewards? Shouldn't it
focus on spiritual rewards in the afterlife? Rebbe Michal of Zlotshuv
is even more astounded. Why does G-d promise us anything at all?
Are we not supposed to serve the Almighty without expecting to receive
any reward (see Avot 1:3)? If this is the case, it does not matter
what is promised!
Any promise confuses
the situation. Maybe it would have been better not to mention any
reward at all, and thereby eliminate the need for warnings not to
serve with the intention of receiving a reward. Blessings will come
on their own to those who deserve them. Rebbe Michal answered that
any person who serves G-d is most certainly blessed for his efforts
with all manner of physical and spiritual blessings (as all the
commandments are conduits for an effluence of blessings). Nevertheless,
all of this service has to be done honestly for G-d's sake, with
great love and esteem, awe and modesty, without even a hint of "serving
the Master for the sake of receiving a reward".
If someone has in mind
any thought of gain, he or she will not receive any reward, because
he or she is really serving for personal benefit. This is the meaning
of the words: "If you will follow My laws and keep My commandments".
If you serve G-d properly, as a result there will be for you a sign,
an indicator, that the rains will fall at the proper time and the
earth will bear fruit. You will see that the blessings come as a
result of doing the commandments properly, only for the sake of
Heaven. As young woman in one of my classes said, "it is important
to know that G-d is listening".
Lag B'Omer, which fell
this week, is the day celebrating the end of the plague that wiped
out Rabbi Akiva's students, who were punished for their lack of
love and respect for their fellow Jews. Rebbe Shmuel Shmelke of
Nicholsberg explained how to love a person who has done you harm.
All of us are one integrated entity, because we are all small parts
of the original soul of Adam, the first man.
We can be compared to
parts of one whole body. This one is part of the hand, and this
one the nose, etc. Sometimes a person unintentionally hurts himself,
like dropping something on his foot or walking into a pole. If we
would then take a stick and vengefully hit the offending part of
the body, we would really be in pain. So it is with when someone
else harms you. It is only because of a lack of understanding of
how we are all connected. If we would pay him or her back in kind,
we are only doing ourselves more damage. Rather, we should remind
ourselves that we deserved what we got, and the Almighty has many
messengers.
If this thought does
not suffice, we should try meditating on the idea that the other
person's soul, literally a portion of G-d from Above, has fallen
so low into such unpleasant things, and we should have mercy on
His holy spark.
Shabbat Shalom, Shaul
Leiter
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click here)
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