Vol. 8 #29, May 7, 2021; Behar Bechukotai 5781; Shabbat Mevarchim
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BS”D May 7, 2021 25 Iyar5781 Friday is the 40rd day of the Omer, Lag B’Omerr Potomac Torah Study Center Vol. 8 #29, May 7, 2021; Behar Bechukotai 5781; Shabbat Mevarchim NOTE: Devrei Torah presented weekly in Loving Memory of Rabbi Leonard S. Cahan z”l, Rabbi Emeritus of Congregation Har Shalom, who started me on my road to learning 50 years ago and was our family Rebbe and close friend until his recent untimely death. ____________________________________________________________________________________ Devrei Torah are now Available for Download (normally by noon on Fridays) from www.PotomacTorah.org. Thanks to Bill Landau for hosting the Devrei Torah. ______________________________________________________________________________ With so much going on in the world, leave it to me to miss an important anniversary. Last Sunday, 20 Iyar, was the 3332nd anniversary of our ancestors leaving their camp at the base of Har Sinai to continue their journey from Egypt to Israel (Bamidbar 10:11). We shall read what happened in three weeks (sixth aliyah). This Shabbat, however, we complete Sefer Vayikra, the middle section of the Torah, whose main focus is the conditions required to live in close proximity to our Creator. Behar presents the mitzvot of shemittah and yovel. When the Jews enter the land that God promised to their ancestors, the land is to observe Shabbat in a way similar to the way that we observe Shabbat – by resting from productive activity. Every seventh year, the land of Israel is to rest – no planting, tilling, or working the ground. Should the land produce crops on its own, any person who wishes may take the produce – whatever the land generates is kefker (ownerless and thus available on a first come/first served basis). Every seven cycles of seven years (total of 49 years), the next year (50) is yovel, and all land “sold” to another owner reverts to the family that originally received the land at the time that the Jews divided the property under Joshua. (All slaves must be freed as well during the yovel year, even slaves who had voluntarily remained when eligible to be freed during a prior shemittah year.) Bechukotai, with the famous Tochachah (warnings, curses, or admonitions), describes the blessings to come to our people for following God’s mitzvot and horrific punishments that would result from failing to observe them. The Torah emphasizes that the land will vomit out the Jews if they fail to observe the requirements of shmittah and yovel (26:34-35). As we near our counting of the 50 days from Pesach to Shavuot, the Torah presents a parallel counting of the 50 year cycle of the land of Israel. The requirement of considering Israel’s land kefker (and letting it rest completely) every shemittah and yovel year is an added limitation on the use of the land of Israel -- in addition to not harvesting the edges of the fields and leaving some harvested produce for the poor, orphans, widows, and foreigners. These restrictions on the use of the land of Israel raise an interesting question. Is God a socialist that He places so many restrictions and requirements on land owners? Here I turn from Torah commentator to my career as a professional economist. Another way of phrasing this question is to ask why so many Jews have turned to communism and socialism. Marx and Lenin were both Jewish. The Forward started as a communist newspaper and has always favored anti-Capitalist views. Does a Jewish view of mitzvot inherently turn one toward socialism and away from a market economy? I believe that a proper understanding of a market system is entirely consistent with Orthodox Judaism. Given that our religion imposes an obligation to support the poor, disadvantaged, foreigners, widows, etc., what form of economy will do the best job of providing for those who “need” extra help? Economists have demonstrated that a market economy is far more efficient than socialism at generating wealth. (The proof is fairly sophisticated, but it won Frederich Hayek a Nobel Prize in Economics in 1974. President Reagan and Prime Minister Thatcher understood that a socialist economy could not keep up with a market economy, and their efforts in the 1980s led to the fall of the Iron Curtain.) Given the inherent efficiency advantage of capitalism over socialism, what about taking care of disadvantaged members of society? Economists suggest separating income generation and distribution. By taxing income and using some of the proceeds to supplement income for the disadvantaged members of society, a market economy can provide for needy 1 individuals. A well designed market system with taxes and redistribution can provide more for the needy than a socialist system could. The Torah, however, designated two types of help for the poor – Terumah (voluntary contributions) and Tetzevah (required contributions). Taxes are a form of Tetzevah. Private charity is a form of Terumah. One difference between Republicans and Democrats is that the former tend to prefer Terumah while the latter tend to favor Tetzevah. What form of society is better at caring for the needy – private charity or collective (government taxation and distribution)? This question raises political disputes that are outside the scope of religion. Enough on economics and politics. Returning to Bechukotai, Rabbi David Fohrman turns to Rashi, who quotes a Midrash on the beginning of the Parsha. When the Parsha says, “im bechukotai telechu,” “if you will follow my commands,” the Torah says that “God will walk with you in Gan Eden.” The language and details of the blessings in Bechukotai follow the first six days of Creation at the beginning of the Torah. The Midrash and Rashi interpret the close parallel as indicating that following God’s mitzvot, specifically regarding shemittah and yovel, we can have a second chance of walking with God in Gan Eden, this time in Israel. Adam and Chava had God’s special tree (of Knowledge, which God forbid to them as food), and we Jews have our Etz Chaim, the Torah, and the land of Israel. To keep the right to live in Israel, however, we must strictly observe Shemittah and Yovel. My beloved Rebbe, Leonard Cahan, z”l, disagreed with me on many political issues. We agreed on goals, but often disagreed on the best methods to achieve them. Similarly, we can agree on the meaning of the mitzvot of shemittah and yovel while disagreeing on the best ways of helping the poor and needy in our society. My hope for my children and grandchildren is that political differences return to how they were when I was young – topics to discuss in a positive way rather than invitations to fight. Shabbat Shalom, Hannah & Alan ________________________________________________________________________________ Much of the inspiration for my weekly Dvar Torah message comes from the insights of Rabbi David Fohrman and his team of scholars at www.alephbeta.org. Please join me in supporting this wonderful organization, which has increased its scholarly work during the pandemic, despite many of its supporters having to cut back on their donations. ________________________________________________________________________________ Please daven for a Refuah Shlemah for Menachem Mendel ben Chana, Eli ben Hanina, Yoram HaKohen ben Shoshana, Gedalya ben Sarah, Mordechai ben Chaya, Baruch Yitzhak ben Perl, David Leib HaKohen ben Sheina Reizel, Zev ben Sara Chaya, Uzi Yehuda ben Mirda Behla, HaRav Dovid Meir ben Chaya Tzippa; Eliav Yerachmiel ben Sara Dina, Amoz ben Tziviah, Reuven ben Masha, Moshe David ben Hannah, Meir ben Sara, Yitzhok Tzvi ben Yehudit Miriam, Yaakov Naphtali ben Michal Leah, Ramesh bat Heshmat, Rivka Chaya bat Leah, Zissel Bat Mazal, Chana Bracha bas Rochel Leah, Leah Fruma bat Musa Devorah, Hinda Behla bat Chaya Leah, Nechama bas Tikva Rachel, Miriam Chava bat Yachid, and Ruth bat Sarah, all of whom greatly need our prayers. _____________________________________________________________________________ Hannah & Alan 2 Why is Meron So Special? By Rabbi Mordecnai Rhine * Why is Meron so special? Following the tragedy last Friday, many people are wondering why is Meron so special that so many tens of thousands gather there each year. Meron is the burial place of the great Talmudic scholar, Rabbi Shimon bar Yochoi, a man who was known both for his intense scholarship and spirituality, as well as his intense love for each individual. When he hid from the Romans for over 12 years, he soared and is recognized as the author of the Zohar. When he came out of hiding, he encountered an individual who was carrying two bundles of fragrant Haddasim (Myrtle) in honor of Shabbos, and Rabbi Shimon celebrated this man's devotion. When we have an awesomely great person who celebrates the "simple" accomplishments of the individual, we have the recipe for national unity. My take is that this is why Meron has become a shrine for people of all walks of life to connect with the Divine through song, dance, prayer, and meditation, at the site of the sacred bonfires that are lit each year [on Rabbi Shimon bar Yochai’s yahrtzeit, Lag B’Omer]. This, of course makes the tragedy that much more painful. May G-d bless the memories of those who died. Tonight, at my online program "Home to Home" I posed the question, "Who do you have in your life who is very great, yet takes great joy in your accomplishments?" * Rav of Southeast Hebrrew Congregation, White Oak (Silver Spring), MD and Director of Teach 613. [email protected]. Teach613, 10604 Woodsdale Dr., Silver Spring, MD 20901. ______________________________________________________________________________ Drasha: Bechukosai: A Separate Peace by Rabbi Mordechai Kamenetzky © 2002 [Please remember Mordechai ben Chaya for a Mishebarach!] “If you will walk in my statutes, and heed my commandments …” (Leviticus 33:3). This week the Torah bestows its promise of blessing and peace to those who follow in the path of Torah.