Parshat Bechukotai Shabbat Mevorchim Chodesh Sivan 27 Iyar 5779 /June 1, 2019 Daf Yomi: Bechoros 45; Nach Yomi: Tehillim 141 Weekly Dvar A project of the NATIONAL COUNCIL OF YOUNG SPONSORED BY THE HENRY, BERTHA AND EDWARD ROTHMAN FOUNDATION ROCHESTER, NY,CLEVELAND, OHIO, CIRCLEVILLE, OHIO The Tochacha Mordechai Rhine Associate Member, Young Israel Council of

Parshat Bechukotai contains the Tochacha or Rebuke. It is one of the most difficult sections of reading in the Torah. In it, the Torah states that we would be sent into Exile because of our and deficiencies in our observance of mitzvoth.

Lest one think that the deficiencies will be obvious and with great drama, the Torah explains the nature of the shortcomings. The Torah says, “Because you went with G-d too casually.” Technically, you may have performed the mitzvoth, but its performance was too cold, too haphazard, and did not create a relationship of warmth and love between you and your Creator. As the Torah expresses even more clearly in Chumash − “Because you did not serve HaShem with happiness.”

It follows that during this in which we read the Parsha of the Tochacha we should make an effort to infuse our mitzvoth with joy. At first thought this might seem an easy proposal. Who wouldn’t want to enjoy? But in reality it is a challenge. Often we are so successful performing mitzvoth that its observance becomes a habit, which actually can be our undoing. This can be especially true when it comes to prayer, which we are told is supposed to be a service of the heart, infused with warmth and meaning.

The Satmar Rebbe was known for his distinctive way of leading the davening on Yomim Noraim (High Holidays). One time at a wedding, a young man, a badchan (wedding entertainer), asked the Rebbe for permission to imitate him. The Rebbe agreed, and the badchan proceeded to imitate the Rebbe’s every cry, sigh, gesture, and nuance with great precision. Suddenly he noticed that the Rebbe was crying. He quickly ended his jesting and approached the Rebbe to apologize.

But when he got to where the Rebbe was sitting, the Rebbe motioned to him that there was nothing to apologize for. “But the Rebbe seems upset,” the man said. “No,” the Rebbe replied, “You did nothing wrong. It is just that when you imitated me so well, I realized that perhaps I am simply imitating my own heartfelt-sounding-cries year after year. I was most shaken by the possibility that my prayers are nothing more than an annual ritual.”

The Satmar Rebbe relayed this message through a story. He said, “The toughest question anyone asked me came from a man who approached me with a rolled up sleeve, and in hand. ‘Rebbe,’ he said, ‘I can’t remember if I am putting Tefillin on before davening, or if I am taking them off after davening… what should I do?’”

This brings to mind a conversation I had several years ago with graduates of a Hebrew Reading Crash Course by the National Jewish Outreach Program. A number of graduates described their ongoing challenge as they struggled to pronounce the letters properly. After assuring them that it would get easier with time, I decided to share a thought with them. I said, “We all have our point of struggle in serving HaShem. For you it is in pronouncing your words and, for me, it’s a different struggle. You see, I know the entire Siddur by heart and I find pronunciation easy. My challenge is that even though I can recite the prayers from memory, I still try to keep my eyes on the words in the Siddur. My challenge is to make sure I do not simply daven out of habit.”

Sometimes, it is our success and diligence in observance that creates the challenge. We are so good at it that we feel we can do it in our sleep. It takes strategy and creativity to ensure a sense of freshness in our relationship with HaShem. One helpful suggestion is to set aside some time to read the translation of the prayers. By examining the text more closely and by studying the commentaries, it will likely become easier to infuse our service with renewal.

Another suggestion, from Rabbi z”l is to choose a specific section of teffilah (prayer) and say it slowly and with great fervor. When we slow down − even to a pace of five seconds per word − we will be able to savor the translation, meaning, connotation, and flavor of the words. Choose one section that seems especially meaningful, and experience the emotion and meaning of that particular prayer.

The Tochacha reminds us to infuse our observance with joyfulness. Our mitzvoth are meant to be performed with gladness − most especially prayer, the opportunity to communicate with HaShem. Therefore, take the time to slow down and savor teffilot and the experience will result in the heartfelt and enjoyable communication with HaShem. Shabbat Shalom. The Weekly Sidra "Stressed Out" Rabbi Moshe Greebel Z"L

In today’s busy, harried, meta-chronic world of time tables, schedules, meetings, and a thousand other responsibilities, we seem always to be complaining about being rushed, always trying to keep up with the perennial ‘treadmill’ of life. The following statements seem to sum up our inordinately busy and rushed lives:

“I wanted to figure out why I was so busy, but I couldn't find the time to do it.”

“Have you noticed that even the busiest people are never too busy to take time to tell you how busy they are?”

“Modern man is franticly trying to earn enough to buy things he’s too busy to enjoy.”

“Time can be dissected easily: an hour can be cut up in many ways. Fifteen minutes on this memo, a five minute walk to another meeting, thirty minutes at that meeting, and ten minutes debriefing. Oh, and maybe a quick phone call on the walk to that meeting. The busy are expert at dissection: that’s how they make it all fit.”

In this week’s Sidra, the Torah speaks of the curse G-d forbid, of tension and stress due to being overwhelmed with the responsibilities of life:

“I also will do this to you; I will appoint over you stress, consumption, and fever, that shall consume the eyes, and cause sorrow of heart; and you shall sow your seed in vain, for your enemies shall eat it.” ( 26:16)

Needless to say, such stress and tension do cause individuals not to devote the necessary time required for family, oneself, and Torah study, and can lead to a host of infirmities, physical and otherwise. In the text Oznayim LaTorah ( Zalman Sorotzkin 1881- 1966 of blessed memory), we are presented with the fact that HaKadosh Baruch Hu punishes ‘Mida K’neged Mida’ (measure for measure). And, since we do not have the patience to devote the proper time to Torah study and Mitzvos, our punishment is that to us, there continuously seems a lack of time due to our always being so busy and overwhelmed.

But, in all truth, to bring out the full measure and significance of Rav Sorotzkin’s words necessitates that they be translated verbatim:

“If we look at the fiery column of life today, we see that stress surrounds us from all sides. We have lost the power of patience, and are led to stress and tension in all that we do. Take for example, the topic of travel. No one journeys by wagons any more these days, (which would be intolerably too long). Even a journey by train or automobile is considered an inconvenience to us. And evening flying by airplane becomes an annoyance, for we have no patience for any of this. It is true that of all the efforts and thoughts of mankind, stress and tension can be found throughout…..”

Elaborating on our loss of patience, Rav Sorotzkin continues:

“….. And, don’t even let it enter your mind that the natural fruit of progress and development in a person’s intellect causes him to improve and enhance, and even to fashion ‘utensils being different one the other…..’” ( 1:7)

That is, being busy to the point of stress and tension is incorrectly viewed as the natural development of the human mind. Rav Sorotzkin continues:

“….. (And, don’t think either that) it is beneficial for man to do his work while under obsessive stress, as the sight of a (lightening) flash (rushing from one place to another). Nor should we take it upon ourselves that this phenomena (stress) is a even though a man’s patience has expired, and through all his efforts he is placed into a life of stress and tension. Do not ever say such a thing….!”

And, in conclusion, Rav Sorotzkin states:

“….. The Torah reveals to us the (true) source and root of stress which surrounds our lives, which does not come through the natural development of the intellect, but rather, in the form of punishment for the transgression that we have sinned before the Blessed One, for Whose (study of) Torah and Mitzvos we had no patience (to perform correctly)…..”

So conclude the words of the Oznayim LaTorah. And so, it becomes incumbent upon us to devote the necessary time to the study of Torah and the accomplishment of Mitzvos, instead of habitually rushing to conclude Torah obligations as quickly as possible. That is, the stress of life may be avoided if patience is applied to the performance of Mitzvos.

May we soon see the G’ulah Sh’laimah in its complete resplendence- speedily, and in our times. Good Shabbos. Firm, Fair and Friendly Rabbi Dov Shapiro Associate Member, Young Israel Council of Rabbis

During one of the earliest capital campaigns of the Lakewood , a brochure was prepared depicting what the new Yeshiva building would look like. When the Rosh Hayeshiva, Rav z”tl, saw the drawing, he insisted that it be modified because the rendering had some slight differences from the actual project. Although to most people the slight variation might have seemed insignificant, to Rav Aharon, complete honesty was so important that he would not sanction even the slightest misrepresentation nor utilize any means of fundraising that did not conform to the highest possible standards of integrity.

One of the numerous commandments that relate to being honest in our business dealings is found in this week’s parsha. The Torah tells us “V’chi simkeru mimkar l’amisecha, al tonu ish es amiso – when selling merchandise, do not cheat your friend”. When buying or selling merchandise, one must make sure not to overcharge or underpay. While we intuitively recognize the importance of integrity and we try to impart its importance to our children, the following midrash places the importance of financial integrity on a higher level than most of us would have expected. It also gives us insight in how to impart this and other educational lessons in challenging circumstances.

When Dovid Hamelech decided to build the first Beis Hamikdash, Hashem informed him that that privilege was reserved for his son, Shlomo Hamelech. After Dovid would die, his son Shlomo would build the Beis Hamikdash. There were some people who used this information to taunt Dovid. They would muse: “When will Dovid die so that we can finally have a Beis Hamikdash?” Dovid himself contemplated that perhaps it would be worthwhile for him to pass away early - after all why should one man’s life stand in the way of building the Beis Hamikdash?

Hashem responded to Dovid: “I will absolutely not reduce your life even by a moment. The kindness and justice that you perform is more valuable to me than the many korbanos which will be sacrificed in the Beis Hamikdash.” In his role as king, Dovid adjudicated many financial lawsuits, and the justice that he produces was so valuable in Hashem’s eyes, that it surpassed the building of the Beis Hamikdash.

The commentaries all wonder: What was unique about Dovid Hamelech’s acts of kindness and his performance as a judge? Certainly he ruled properly and was the cause of money being reinstated to victims of dishonesty. But there were many judges both before and after Dovid who did similar work. What was unique about the court of Dovid Hamelech? The Y’dei Moshe explains that whereas there were many tzadikim who did chesed, and many judges whose courtrooms upheld justice, Dovid combined kindness and justice into single acts - something not done by other judges. Dovid had a unique approach when ruling on a financial litigation. He would not simply issue his ruling and have his court officers enforce his decision. Instead he would spend time explaining his ruling to the litigants. He would be so persuasive in presenting to the guilty party why he should be honest and return the money, that by the time Dovid was done, the person felt that Dovid was doing him a favor by making him return the money. This was the simultaneous justice and chesed that Dovid performed that was so valuable in Hashem’s eyes.

The singular challenge that Dovid faced in this accomplishment is familiar to parents and teachers who attempt to imparting important values while maintaining a loving relationship. Dovid Hamelech was a righteous man who abhorred dishonesty. His responsibility to maintain law and order was constantly challenged by those attempted to rob and cheat. When serving as a judge and identifying the guilty party, he must have felt disappointed and even repulsed by the actions of the thief. Nevertheless, rather than get angry at this Jew, Dovid tapped into another, equally important emotion – the love for every Jew regardless of his current religious state. Dovid made sure to not only enforce but to teach and inspire love for every Jew. That requires dedication, concern and love. Dovid was able to simultaneously merge his conflicting feelings – the revulsion together with the affection, the disappointment together with the love. In this way he was able to enforce justice while at the same time not only enforcing values, but teaching them, and inspiring people to grow in their honesty and strive to improve their level on integrity.

As parents we often experience similar emotions. Our children may sometimes act in ways that are profoundly disappointing. So disappointing in fact that we take it personally, and struggle to separate ourselves emotionally from the child’s indiscretion. We struggle to maintain the absolute love and commitment we naturally have towards our children when they disappoint us so painfully. And sometimes our reactions belies that weakness, and sends our children the wrong message. We may criticize too sharply, or show our disapproval in a way that is more about the parent frustration than the ideal educational experience for the child.

From this chazal we see our ability to simultaneously experience, nurture, and give expression to these opposite emotions. We can be extremely disappointed while at the same time remember the paramount importance of turning this inappropriate behavior into a learning experience. This does not mean sacrificing or even compromising proper educating, nor tolerating that which should not be tolerated. Just as Dovid did not sacrifice justice in order to be kind to one and all. Good Shabbos. “PEACE DOES NOT COME-IT IS MADE!” Rabbi Aharon Ziegler Associate Member, Young Israel Council of Rabbis

Our parasha begins by enumerating all the good things that are in store for us if we will observe the commandments of Gd, and perform them. Then Gd will provide rain to fall at the most convenient of times, the Land will give its produce and the trees of the field will give its fruit, etc. But the culminating Berachah, the Berachah of all Berachot will be that we will live securely in our Land and Hashem will provide SHALOM, peace in the Land. Says , in the name of the Torat Kohanim, that if there is no peace, there in nothing. [And I would add that if there is no security there will be no peace]. As long as are living in exile under a foreign government (even if it is benevolent and democratic) there is no Shalom. Shalom is equivalent to everything, as we say in our Tefillot, “Oseh Shalom U’vorei et HaKol” –“He makes Shalom and Creates Everything.” And we are all familiar with the third and final Berachah of Birkat Kohanim, “Yisa HaShem Panav Eilicha Veyasem Lecha Shalom”

Without Shalom, -Shalom in a community, or Shalom in a family-Shalom between communities and between nations, nothing has any worth. This is a Mishna- the very last Mishna in our , [Uktzin3:12] “The Holy One, Blessed be He, found no vessel to hold for Israel other than the vessel of Peace”. Today, unfortunately, we suffer from a lack of Shalom among our very own people. And as long as we are lacking Shalom, we cannot fully appreciate the blessings that we do have.

Rav Yissachar Frand relates, that in 1980, Rav Yaakov Kaminetsky traveled to the Knessiah Gedolah of Agudath Israel in . At this time of his life, R’ Yaakov’s health was fading and he felt extremely weak. Because of this, he did not travel around much, nor did he teach shiurim, while in Eretz Yisrael. R’ Yaakov said, “I want to visit one Yeshiva-I want to go to Yeshivat Kol Yaakov”. Rav Yaakov was taken to this Yeshiva and he got up to speak. Standing before a fully packed Bet Midrash, R’ Yaakov with tears in his eyes he told the students, “My entire life I wanted to greet the Moshi’ach. I know realize that I won’t have this merit; I don’t feel that I’ll live much longer. But if I can’t greet Moshi’ach, at least I want to be among a group of people that I know for sure, will be among those who will greet the Moshi’ach. I know that this Yeshiva will be among the first that will greet him.”

What was so special about this Yeshiva? Were these boys more knowledgeable than from other Yeshivot? Did they study more enthusiastically? Not necessarily. This Yeshiva was so special because they make peace between Ashkenazic and Sepharadic students. It was the one Yeshiva that made a point of enrolling students of European-Russian descent and of Spanish-Turkish-North African descent. They made Shalom between these two (sometimes at odds) segments of the Jewish people.

We can learn from this advice. Shalom will not be handed to us on a silver platter. We have to initiate it. When seeing strangers on a Shabbat or weekday we tend to greet them with a friendly smile if they are of our kind, and dress the way we do, but we ignore those who are to the right of our ideology or to the left. This can and must change. It’s only a small step, but a step in the right direction.

“CHAZAK, CHAZAK, VENIT’CHAZEIK” –Let us “BE STRONG! BE STRONG! AND MAY WE BE STRENGTHENED!! Shabbat Shalom Meafar Kumi Rabbi Ronen Shaharabany Graduate, NCYI Rabbinic Training Program

כתוב בפרשתנו "את כספך לא תתן לו בנשך ובמרבית לא תתן אכלך. אני ה' אלהיכם אשר הוצאתי אתכם מארץ מצרים לתת לכם את לח(. על פסוק זה איתא במדרש פליאה )הובא בזכרון מנחם, אות תטו(: כל המודה -ארץ כנען להיות לכם לאלהים" )ויקרא כה, לז ביציאת מצרים. וכל הכופר באיסור ריבית כאילו כופר ביציאת מצרים. וקשה, מדוע איסור ריבית ויציאת באיסור ריבית כאילו מודה מצרים תלויים זה בזה. ועוד, אמרו חז"ל )שמות רבה לא, ו( המלווה בריבית לא יקום בתחיית המתים, מדוע?

ית, הוא לפי שהוא מסיר מדת הבטחון מן האדם. כי כל בעל נראה לי לבאר בס"ד: כתב הכלי יקר )ויקרא כה, לו( עיקר טעם איסור הריב משא ומתן, עיניו נשואות אל ה' לפי שהוא מסופק אם ירויח או לא, אבל הנותן בריבית, ריוח שלו ידוע וקצוב, וסומך על ערבונו שבידו בטחון. וכנודע, מהמלוים בריבית, ומן ה' יסיר לבו. והסיבה שגם הלווה עובר בלאו, לפי שהוא מחטיא את המלווה ומסירו ממדת ה שרובם מקטני אמנה ואבירי לב הרחוקים מצדקה, מצד כי אין בטחונם בה'. ומה שמותר ליתן בריבית לעכו"ם, לפי שכל עכו"ם חזקתו א בקרן ולא שהוא אלם וגזלן, אפילו אם הוא כבוש תחת ידך, מכל מקום דרכו לבוא בעקיפין, ואפילו אם ערבונו בידו לעולם אינו בטוח ל בריוח, ועל כן תמיד עיניו נשואות אל ה' להצילו מידו. וזה טעם איסור הריבית בכל מקום, ע"ש. ורמז נפלא לזה: המילוי של "ריבית" .1378 – )ללוכה םע( )ןונ ויו תיח תיט תיב( "ןוחטב" לש יולימל אירטמיגב הלוע )וית דוי תיב דוי שיר(

ה', עמוד קא(, וזה לשונו: "בטחון, ענינו שאני בוטח בו יתברך שמו שהוא ידאג לי וינהל את כל צרכי כתב ה"בלבבי משכן אבנה" )חלק בין בגשמיות בין ברוחניות, הכל ינוהל על הצד היותר טוב. אין הכוונה שאני בטוח שיקרה כך או יקרה כך )כמו שכתבו הראשונים של בטחון הוא, הרגשת שלוה, הרגשת רוגע שיש מישהו שמסדר ודואג לכל לשלול דעה זו, בפירוש מילת בטחון(. אלא עיקר הענין צרכי. מישהו שיודע בדיוק מה אני צריך, מישהו שיודע בדיוק מה טוב לי הרבה יותר טוב מאשר אני יודע מה טוב לי. מישהו שכל כך צחים, כל הזמן ממש כל ענינו לדאוג שיהיה אצלי אוהב אותי, שדואג לי בכל רגע ממש כל ימי חיי, הן בעולם הזה הן בעולם הבא לנצח נ הכל בסדר, הוא אינו מסיח דעת מזה אפילו לרגע ממש כפשוטו. ובעיקר, שהמישהו הזה לא רק רוצה לדאוג לי, אלא הוא אינו מוגבל גמורה, שהנני רגוע מכח לשום דבר, כל מה שהוא רוצה הוא יכול לעשות ואין מונע לו כלל. צריך להבין, ענין הבטחון הוא תחושת שלוה ההרגשה שהעול לא עלי, יש מישהו שדואג לכל והוא יסדר הכל על הצד היותר טוב. בכדי להרגיש בטחון אמיתי, מוכרח שיקדם לכך אהבה אמיתית, אהבה שמתוכה אדם נותן נאמנות גמורה בלב להקב"ה, נאמנות גמורה שאדם מרגיש שבאמת הקב"ה כביכול עומד לידו ל צורך ממש. צריך להבין, ענין הבטחון הוא אינו ענין שכלי, אלא מצב של נפש שכל כך מרגישה את הבורא ומאמינה לשרתו לכ באהבתו אותה, שאינה דואגת כלל מכח ביטחונה שבודאי ובודאי הוא לא יעזוב אותה, אלא יהיה צמוד עמה בכל דרך שתלך", עכ"ל.

ה', שהוא בעצם היסוד לקשרי אהבה עם ה' )וכמו שכתב המסילת ישרים, פרק יט, ונראה, שהבטחון נובע מההרגשה שאנו בנים ל שאהבת ה' היא כאהבת הבן לאביו שהיא אהבה טבעית ממש שטבעו מכריחו וכופהו לזה, כמאמר הכתוב "הלא הוא אביך קנך", ע"ש(. דע יכרצו יתונורסח לכ אלממ ,לוכי לכה אוהש ,כשאני מרגיש שה' הוא "אבא" שלי, האוהב אותי כבנו יחידו, אז בודאי אבא טוב כזה לפרטי פרטים.

עתה נבין את הקשר בין איסור הריבית ליציאת מצרים. בברית בין הבתרים נגזרה גלות על בני ישראל ל004 שנה. אך למעשה בני ברית בין הבתרים נגזר 004 שנה ישראל היו במצרים רק 012 שנה. אך חז"ל גילו לנו שבני ישראל, אכן, השלימו את חובת גלותם. ב של שעבוד, אך מחמת קושי השעבוד יותר ממה שנגזר, השלימו את הזמן ב012 שנה.

אבל לא לפי כולם תירוץ זה מתקבל. כתב החיד"א )זרוע ימין, הובא בהגדת החיד"א עמ' 15(, קושי השעבוד משלים את הזמן רק אם יש נו שבשמים תוקף שעבודנו. אבל אם דיננו כעבדים, אין להתחשב בתוקף השעבוד. נמצא, זכותנו לנו דין בנים למקום, שאז ירע בעיני אבי לצאת ממצרים הייתה בעבור שאנו בנים לה'.

נמצא, הודאה ביציאת מצרים כרוך בהודאה שאנו בנים לה' )כי לולא שאנו בנים לא היינו נגאלים(. ואם מודים בזה, מוכרחים להודות על ת, שהרי אם אנו בנים, יש לתלות בטחוננו בה', ואסור להלוות בריבית המראה על חוסר בטחון.איסור הריבי

עתה נבין מדוע המלווה בריבית אינו קם בתחיית המתים. כתוב בגמרא )סנהדרין לט.(, מין אחד שאל את רבי אבהו, אלקיכם כהן הוא, חר שקבר את משה רבינו ונטמא טומאת מת, במה טבל כדי להיטהר, ע"ש. דכתיב "ויקחו לי תרומה", ורק כהן מקבל תרומה. אם כן, לא וכתבו התוספות )שם( לא הוקשה למין זה איך הקב"ה מלכתילה נטמא לקבור את משה )שהרי אסור לכהן להטמא למת(, משום שישראל קרואים בנים למקום, וכהן מותר לטמא לבנו, ע"כ.

יתא במסכת תענית )ב( אמר רבי יוחנן, שלשה מפתחות בידו של הקב"ה, שלא נמסרו לשליח. וכתב על זה הפרשת דרכים )דרוש כה(: א ואלו הם: של חיה )פריון(, ושל גשמים, ושל תחיית המתים, ע"ש. ומבואר, שהקב"ה בעצמו יחיה את המתים ולא על ידי שליח. אם כן, אסור לכהן להטמא למת? אלא מוכח מתחיית המתים שישראל לכאורה קשה, איך הקב"ה, שדינו ככהן, יחיה את המתים בעצמו, הלא קרויים בנים לה', שהרי כהן מותר להטמא לבניו, ע"כ דברי הפרשת דרכים.

מאירים כספירים. המלווה בריבית מעיד על חוסר בטחונו בה', מחמת שאינו -המלווה בריבית אינו קם בתחיית המתים -עתה דברי חז"ל שהקב"ה לא יתנהג –מידה כנגד מידה – ושנוע ,'ה לש ןב תויהלמ ומצע תא עיקפה אוה םאו .ראובמכ ,ויבא ה"מאמין שהוא בנו והקב אותו בתחיית המתים, דבר שהותר להקב"ה לעשות רק לבניו. עמו כבן, וממילא לא יחיה

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