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Home , Bechukotai, Emor, Korach (parashah)

Parshat

20 Iyar 5775 /May 9, 2015 Daf Yomi: Kesuvos 96; Nach Yomi: 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 Juxtaposition of Lag B’Omer Lawrence Teitelman Mara D'atra, Young Israel of New Hyde Park, NY

Part of the living legacy of ha-Sofer is not only the Biblical book that bears his together with most of Divrei ha-Yamim (Bava Basra 15a), but also a series of innovations intended to strengthen religious observance among the Shavei Tzion, the returnees to Israel. Probably most famous are the Eser Takanos, Ezra’s ten institutions recorded in Bava Kama (82a-82b) that include extending Kerias Hatorah to afternoons and expanding the pre-existing practice of leining on Mondays and Thursdays. Another of Ezra’s contributions is the requirement mentioned in Megilla (31b) to read Kelalos she-be-Toras Kohanim – the “curses” of − i.e. the tokhecha in Parashas Bechukosai – before , so that upon concluding the year we can leave behind anything undesirable and start the new year afresh and in a state of . (The explains that, in certain respects, Shavuot is also regarded as a Rosh Hashana, the beginning of a New Year.)

It may indeed be the case that this latter enactment of Ezra applied even when completed the Torah on a and Parshat did not “naturally” fall on its own before Shavuot. The Tokhecha thus became a special reading before Shavuot just as we have Zakhor before Purim and Hachodesh before Pesach. Nonetheless, coupled with the current ubiquitous custom to finish the Torah on an annual basis, reading the Tokhecha before Shavuot in turn translates into Emor now being read in close proximity to Lag B’Omer, the thirty-third day of the seven- Omer period. Presumably, this holiday associated with later personalities such as and Rabbi was not on Ezra’s original radar. Yet, the juxtaposition of Lag B’Omer to the “Parashas Ha-Moados” – the Torah’s most comprehensive treatment of the festivals (encompassing Rosh Hashana and , in addition to the Shalosh Regalim) − provides an interesting basis for comparison.

Lag B’Omer is arguably the most enigmatic Jewish holiday... on a replete with holidays. The usual festival meal around the dining-room table is replaced with barbecues and picnics in the park. Instead of reciting Hallel and reading the Torah in the synagogue, the ritual practices for a Yom Tov, we build bonfires and play “bows and arrows” in the fields. We don’t get haircuts in anticipation of the holiday; we give haircuts on the holiday itself (or, according to Sefardic practice, on the day after).

Yet, aside from these and other out-of-the-ordinary observances, Lag B’Omer presents a more fundamental point of curiosity: Here we are counting the days from the Egyptian Exodus to receiving the Torah at Sinai, from one defining moment in Jewish history to the realization of the other, only to interrupt it with a holiday of uncertain status and stature. Neither Biblical nor Talmudic in authority, Lag B’Omer seemingly distracts us from our apparent focus, the acclimation to the seminal event of Matan Torah.

Perhaps, hi hi hanotenes, this is exactly the point. Our ability to internalize that Torah and to properly practice its precepts is dependent on our inter-personal relationships. Somehow, Rabbi Akiva’s students fell short in this department, “lo nahagu kavod zeh ba-zeh – they did not accord honor to one another.” This resulted in their untimely passing and, in remembrance of the tragedy, gave rise to the mourning aspect of the Omer. Precisely then, midway through this period, subsequent generations give pause on Lag B’Omer to strengthen friendships and communal bonds so that come Shavuot, we are positioned not only to commemorate the assembly at Sinai, but to see it re-experienced in our own midst. Vayichan sham Yisrael neged hahar – the assembled around the mountain – ke’ish echad be-lev echad – united in heart and in purpose.

Dating back at least a thousand years to the era of the Geonim, the time-honored tradition to study between Pesach and Shavuot, is a similar case. On the one hand, Pirkei Avot – especially through its supplementary chapter Kinyan Torah – highlights our religious mandate to be fully immersed in rigorous Torah study. (See, for instance, the famous injunction in 6:4, Kakh hi darkah shel Torah ... u-va-Torah ata amel.) Yet at the same time, compared to Kodashim/Taharos or even the “yeshivishe masekhtos” of Nashim/Nezikin classically studied in Batei Medrash,

Pirkei Avot makes for relatively light learning. Indeed, when Rema (Orach Chayim 292:2) formulates the custom of Pirkei Avot, he avoids the usual verbs associated with Torah-study – lilmod, leshanen, la’asok – but rather the seemingly scaled-down lomar: ve-nahagu she-lo likboa bein Mincha le-Maariv aval omrim Pirkei Avot ba-Kayitz – “and the practice is not to establish [regular] study between Mincha and Maariv [of Shabbat afternoon], but we say Pirkei Avot.” Paradoxically perhaps, the opportunity to engage with Pirkei Avot in a manner that may be a departure from our typical mode of study and digest its ethical teachings, ultimately strengthens our resolve and ability to continue the Mesorah of Torah which is the essence of Avot.

Parshat Emor entails various dimensions of holiness – the kohanim (people) the moadim (time), and the menora and mishkhan (place) – which by the definition of Kedusha, represent some sort of containment, even exclusivity. The Omer – and in particular, Lag B’Omer – allows us to look beyond those boundaries and in the process, fortify that which is enclosed within.

Shabbat Shalom

Lag Ba'Omer Rabbi Moshe Rabinowitz Rabbinic Intern, Young Israel of Flatbush

After diligently counting 32 days of the Omer we arrive at the 33rd day, commonly known as Lag Ba’Omer. On Lag Ba’Omer, regardless of which custom one keeps in relation to the laws of mourning during the S’fira period (The 49 days between Pesach and Shavuos), it is a day of celebration.

Why do we celebrate on Lag Ba’Omer? In order for us to understand the celebration we must first understand why there is this period of mourning. Our sages explain that over 2000 years ago there lived a great sage, one of the greatest sages that ever lived, his name was Rabi Akiva. Rabi Akiva was unique among the sages in that he began his meteoric rise to greatness at the age of 40 having studied little Torah before that time.

The Talmud in Tractate Yevamos (62b) tells us that Rabi Akiva had 24,000 students. They were the greatest sages of their generation; they just had one flaw, that they did not respect each other properly. The Talmud tells us that because of this flaw they were punished and they all died in a plague. The plague occurred between Pesach and Shavuos, and during that time each of Rabi Akiva’s 24,000 students suffered a painful death. That is why this period is a time of mourning. The day of Lag Ba’Omer is special because on this day the students of Rabi Akiva ceased dying. There are two opinions regarding this; either, the plague had ended, or provided a brief respite amidst the plague which resumed afterwards. Regardless of whether the plague ended on Lag Ba’Omer or continued through to Shavuos, it resulted in the death of all Rabi Akiva’s students. In that case what celebration is the cause for celebration?

The answer is alluded to in that same portion of the Talmud. “Rabi Akiva said: If a man studied Torah in his youth, he should also study it in his old age; if he had disciples in his youth, he should also have disciples in his old age.” The Talmud explains that after this tremendous tragedy befell Rabi Akiva. He went on to teach five more students from whom disseminated the as we know it today. The celebration of Lag Ba’Omer is not so much that the students of Rabi Akiva ceased dying; rather it is a celebration of Rabi Akiva’s strength to persist and ensure the continuity of Torah. Lag Ba’Omer is also a time to remember a vital teaching of Rabi Akiva, a lesson which was internalized by his five new students which prevented them from meeting the same end as their predecessors. The lesson is that of Veahavta Lireiacha Kamocha.

Rabi Akiva teaches us that the words in the Torah “Veahavta Lireicha Kamocha” you shall love your fellow as yourself, is the “Klal Gadol BaTorah”, great rule of the Torah. What Rabi Akiva meant, according to many commentaries, was that in order to fully acquire Torah and be a disseminator of Torah one must behave in the proper manner to one’s colleagues. If you can’t do that then it is not befitting for you to be a disseminator of the Torah, it is not suitable for you to be a link in the chain of Klal Yisroel’s mesorah. Rabi Akiva’s first students neither internalized this lesson nor practiced it therefore they couldn’t be the disseminators of Torah for that generation. However, Rabi Akiva’s five later students took this lesson very much to heart and were successful in becoming integral links in the great chain of our mesorah.

One possible lesson that can be taken from Lag Ba’Omer and the entire S’fira is the lesson of Veahavta Lireicha Kamocha. The forms of mourning we practice during this time remind us of the first students of Rabi Akiva, their flaw,and their downfall. The celebration of Lag Ba’Omer is the positive aspect, the message of Rabi Akiva and his five remaining students and the power of treating one’s friend with the proper respect. Having mastered the attribute of Veahavta Lireicha Kamocha these five students were able to succeed in carrying the burden of teaching Klal Yisroel where 24,000 sages had failed.

May we all internalize this message thereby acquiring the tremendous power of unity which will enable us to accomplish great things both in the physical realm, and the spiritual realm far beyond that which we could accomplish alone.

Chag Sameach The Weekly Sidra "Who Supports Whom" Rabbi Moshe Greebel Associate Member, Young Israel Council of

The story is told of the father who, at his son’s Pidyon B’chor (redemption of the first born male), gave the Kohain the required five Sh’kalim (pieces of silver). “But, I get ten Sh’kalim,” complained the Kohain. Seeing the confused expression on the father’s face, the Kohain asserted, “You see, my father was a Kohain as well!”

In this week’s Sidra we are given the of showing honor to a Kohain:

“You shall sanctify him (Kohain) therefore; for he offers the bread of your G-d; he shall be holy to you; for I am HaShem, Who sanctifies you, am holy.” (Vayikra 21:8)

The Gemarah in Mo’aid Katan 28b, N’darim 62a-b, Gittin 59b, and Horiyos 12b expands upon this Passuk (verse):

“’You shall sanctify him therefore; for he offers the bread of your G-d’ means (you shall sanctify him) in every matter appertaining to K’dusha (holy matters), to be first to begin (the reading of the Torah), first to say grace (after meals), first to take a fair portion (of Korbanos- offerings).

In this mailing we shall endeavor to elaborate on the above Passuk with several rather interesting M’forshim (commentaries), beginning with the Chassam Sofer (Rabbi Moshe Sofer [Schreiber] 1762- 1839) of blessed memory, who instructs the following.

In this Sidra, when speaking of Mitzvos referring to Kohanim, the Torah most often utilizes the language of ‘Elokaihem,’ or, ‘their G-d,’ as is seen from the following:

“They (Kohanim) shall be holy to their G-d, and not profane the name of their G-d; for the offerings of HaShem made by fire, and the bread of their G-d, they do offer; therefore they shall be holy.” (Vayikra 21:6)

Now, even though HaKadosh Baruch Hu rules over the entire world, when Kohanim do His will, His name is delegated specifically to them, as it states, “Their G-d.” Yet, poses the Chassam Sofer, when it comes to our above Passuk, the Torah states, “You shall sanctify him therefore; for he offers the bread of your G-d.” Are the offerings of the Kohanim not their own specific offerings? Why should there be a difference here?

The Chassam Sofer answers that in reality, our above Passuk refers to Kohanim who marry forbidden women, as mentioned one Passuk later:

“They (Kohanim) shall not take a wife who is a harlot, or defiled; nor shall they take a woman put away from her husband; for he is holy to his G-d.” (ibid. 21:7) In essence, concludes the Chassam Sofer, even though a Kohain has taken a forbidden spouse, surprisingly enough, we still have the Mitzvah of honoring him in all manner of K’dusha. Yet, the name of HaKadosh Baruch Hu is not allocated to such a Kohain, as it states, “For he offers the bread of your G-d.” One way or the other, even though a sinful Kohain loses the designation of the name of HaKadosh Baruch Hu, his magnitude as a Kohain in matters of K’dusha is not diminished.

Our next elucidation is from the Yalkut HaGershuni (Rav Gershon Stern 19th century of blessed memory), which teaches that our above Passuk is also a warning to non Kohanim who supply the twenty four gifts received by the Kohanim, mentioned at the end of the Sidra of :

“And this is yours (Kohanim); the offering of their gift, with all the wave offerings of the B’nai Yisroel; I have given them to you, and to your sons and to your daughters with you, by a statute forever; everyone who is clean in your house shall eat of it.” (Bamidbar 18:11)

The Yalkut HaGershuni stresses that non Kohanim should never be under the impression that since they are the suppliers of the twenty four gifts, it is their generosity that influences the Kohanim to do their holy work. Rather, they should be aware that by the act of Kohanim accepting these twenty four gifts, it is the Kohanim who influence the positive sustenance and livelihood of the rest of the B’nai Yisroel. It is for this very reason that our above Passuk states, “For he offers the bread of your G-d,.” or, it is your bread that the Kohanim influence.

Developing this theme, the commentary of the Kli Yakar (Rav Shlomo Ephraim Ben Luntschitz (1550– 1619) of blessed memory, cites the Gemarah in Sotah 35a, which speaks of the crossing of the Yardain (Jordan) in the time of Y’hoshua:

“Consequently the Aron (ark) and its bearers and the Kohanim were on one side (of the Yardain), and Yisroel was on the other. (That is), the Aron carried its bearers and passed over (the river)……”

It is incorrect for Ba’alei Batim (householders) to assume, explains the Kli Yakar, that when they invite a Talmid Chacham (Torah scholar) to eat with them, it is they who support the Talmid Chacham, just as it is wrong to assume that the Aron was carried by others. Rather, they must come to the understanding that through his diligent study of Torah, it is the Talmid Chacham who in reality supports them. This is strongly hinted to in the Gemarah of B’rachos 64a:

“Rabbi Abin the also said, ‘If one partakes of a meal at which a Talmid Chacham is present, it is as if he benefits of the shining forth of the Divine Presence…..’”

Rather than incorrectly assuming that the Talmid Chacham who sits at his host’s table is to be considered a poor man who is extended a kindness, it must be realized that the Talmid Chacham is akin to the Divine Presence who graces the table of his host.

May we soon see the G’ulah Sh’laimah in its complete resplendence- speedily, and in our times. Good Shabbos.

In addition to being a M’chaneich, Rabbi Greebel is the part time Rav of Congregation Children of Israel of Youngstown, Ohio, and delivers a Gemarah Shiur via Skype. He can be contacted at [email protected] or at [email protected]

Parshas Emor: Why Is The Always First? Мошиаха Эмор: Почему Коэн всегда первым? Rabbi Yisroel Yitzchok Silberberg Mara D’asra Young Israel of Mapleton Park, NY

В современном обществе существует увлечение быть первым. Компании инвестировать крупный капитал и ресурсы, чтобы быть первой компанией, чтобы принести определенный продукт на рынок. Вся концепция спорта окружает мысль о том, первый человек или команда, чтобы достичь финиша. Существует не день в моем доме, что мои дети не бороться за то, кто является первым, чтобы открыть дверь или кто первым попросить подвезти. Что стоит за нашей одержимости быть первым? Это большая честь, что мы пожелай? Или это, что мы рассматриваем в первую, чтобы быть подлинными и оригинальный, а те, которые следуют являются лишь кошки копия?

В главе, на этой неделе Тора заповедует нам дать Kohan льготы. Тора предписывает народ с глаголом "vekidashto", который означает, что мы должны освятить Kohan. Талмуд объясняет значение этого глагола означает, что мы должны относиться к Kohan с почтением, и пусть он будет первым в связи с духовными и мирскими деятельности. В духовном царстве Кохан получает первый алию к Торе, и он приводит благословения над пищей. В более мирской сфере, Кохан обрабатывают отношении. Мы предположим, воздерживаться от обращения с Kohan, чтобы помочь нам в физической работе или участие в унизительной труда.

Что делает Кохан такого особенного? Почему он относился отличается сюда остальных из нас? Не иудаизм основан на предположении, что все евреи созданы равными? Тора отвечает на этот запрос, заявив, что он лечится, потому что специально Кохан предлагает жертвы людей к Всевышнему? Тем не менее, очевидно, вопрос, почему были выбраны Коэны от остальной части нации быть выбраны группу среди избранного народа ?? Почему все люди не должны иметь привилегию работать в храме?

Существует известная история о великом Chefetz Хаим. Молодой человек сразу посетил Chofetz Хаим получить благословение. К удивлению молодого человека, Chefetz Хаим спросил молодой человек, если он был Кохан. Человек сказал рабби, что он не был. Раввин спросил мужчину, почему не был он Кохан и почему был Хофец Хаим Коган. Молодой человек был очень озадачен и неудобно по вопросам великий раввин спросил его. Хофец Хаим затем наклонился к человеку и сказал ему в любящей тоном, причина, почему я Кохан и вы не потому, что, когда мой пра-пра-прадед слышал Моше rabeynu крикнуть на весь народ », который с Хашем пришел ко мне "мой предок был горд прийти на помощь Моше и присоединиться к нему. Тем не менее, ваш предок не прислушаться к призыву Моше и повернулся спиной к чести Hashm.

Таким образом, мы видим, что в Juduism мы не все рождаются равными. Так же, как сын богатого магната является бор с финансовыми привилегиями, так же человек может родиться в духовной привилегированном семьи. Что мы делаем с нашими жизнями, пока до нас. Unperceivable голос или призвание говорит нам время от времени, и это наш выбор, следовать ли наследие Коэны о действии и приверженности к Б-гу.

Я благодарен моему отцу для поддержания традиции священства в нашей семье и произвести впечатление на меня в важности и привилегии должны быть выбраны в качестве Кохан. Давайте стремиться стать страной все коэнам, которые признаны за их святости и чести у стих обратитесь к нам, как "людей, которые жертвуют хлеб Всевышнего".

Хорошие Шаббат! Grit Rabbi Dov Shapiro Associate Member, Young Israel Council of Rabbis

In recent years much has been theorized and written in the quest to uncover the most essential personality characteristics that determine a person’s likelihood to succeed in life. Intelligence, speed, and memory, traditionally considered key determinants for life success (probably because they are so important to succeed in school), are no longer considered to be critical to success. We have come to recognize that other factors such as one’s ability to identify and regulate his and others’ emotions and moods (E.Q.) are perhaps even more important than the traditional metrics mentioned above. Recently, educators and psychologists have coined the phrase “Grit” to identify a specific characteristic they have come to believe may be the most important driver of a person’s success. In educational psychology “Grit” is defined as the ability and tendency to consistently work hard toward long term goals, sacrificing short term gratifications that can detract from ultimate success. People with grit continue to overcome failures and distractions that occur in their lives, and persevere with hard work until they fulfill their commitments. It is not just working hard – it is the specific ability to overcome failures and not give up, not give in, and not lose one’s passion over extended periods of time.

Researchers have discovered that grittier students are more likely to succeed than their smarter, quicker counterparts. And they have discovered that the vast majority of successful people possess an above average level of grit. Is this concept or something similar to it found anywhere in the Torah? Perhaps it is, with an additional spiritual dimension, that despite its mystical connotation, is as relevant to us as the secular research referenced above.

In this week’s parsha the Torah describes the special status, restrictions, and responsibilities that are incumbent upon the family of the kohanim. The Torah then goes on to explain that the Kohen gadol was even more holy than ordinary kohanim, and thus had to be treated even more uniquely than the other kohanim. The Torah describes him as “V’hakohen Hagadol Mei’echav – The kohen who was greater than his colleagues”. The midrash (26:9) lists five areas in which the kahon gadol was greater than the other kohanim; he needed to be exceptionally wise, strong, wealthy, handsome, and tall. The midrash demonstrates that Aharon Hakohen indeed possessed great physical strength from the fact that he was able to lift up 22,000 kohnaim in one day order to sanctify them for avodah in the Mishkan. The tenufah process required lifting each of the 22,000 levi’im one at a time and moving him front and back and side to side. Aharon’s ability to perform this strenuous activity attests to his great physical strength and stamina.

We find a similar gemara regarding a navi, a . The gemara (Nedarim 38a) tells us that Hashem only chooses as navi a man who is strong, wealthy, wise, and humble. The Rosh proves that Moshe - the quintessential navi - possessed this strength this from the fact that he was able to singlehandedly erect the krashim (the beams) in the Mishkan. Rav Chaim Shmulevitz (Sichos Mussar 100 – 101) asks the same question on both of these sources. Both feats were accomplishments that neither Moshe nor Aharon could have accomplished on their own. Lifting up and waving 22,000 in a single day is physically impossible even for an extremely strong person. Rabbeinu Bachayei explains that it was a special miracle that enabled Aharon to accomplish this task. If so, how does this demonstrate physical strength? Similarly, how can we prove Moshe’s great physical strength from his miraculous ability to erect the mishkan; no man could have erected the mishkan, without special divine intervention.

Rav Chaim explains that Hashem has programmed into this world that when a person exerts himself to the absolute best of his ability, Hashem endows that person with a power that exceeds his natural potential. As a reward for the strength he mustered and the enormous effort that he invested, he is granted success that in fact was previously beyond his natural reach. The strength that chazal are referring to is not physical strength, but a Torah version of Grit. The midrash is proving that Moshe and Ahron demonstrated this hard work, determination, and utilization of every ounce of their strength to accomplish their goals and responsibilities; otherwise they would not have merited the miraculous empowerments that they experienced. It was only as a result of their passionate commitment and single minded effort to do what they needed to do, that earned them the miraculous power to accomplish that which was naturally unattainable.

Rav Chaim’s answer leaves us with a new insight into the value of hard work. Although in its ultimate sense, this is only a requirement for a kohen or navi, to the rest of us it presents an enormous opportunity. It is encouraging and inspiring to know that the most important variable in our success and the success of our children lies not in our natural abilities, but within a variable that we can regulate and control. When we encourage ourselves or our children to work hard, it helps to understand that natural abilities and aptitude are only a small part of our future success. The “Grit” factor is in our hands.

Rabbi Dov Shapiro is the Rav of Kehillas Bnei in New Hempstead, and a certified mohel. He can be contacted at [email protected] or www.eastcoastmohel.com Audio Drasha on the Parsha by Rabbi Moshe Snow Mara D'atra, Young Israel of Beth El/Boro Park https://www.youtube.com/watch?v=URlPPPRfo4U Meafar Kumi Rabbi Ronen Shaharabany Graduate, NCYI Rabbinic Training Program

יצאו ממצרים במטרה לקבל את התורה. מהי ההכנה הנצרכת לצאת ממצב שפל כזה ולזכותעם ישראל לקבל את התורה הקדושה? כתוב בפרשתנו "וספרתם לכם ממחרת השבת מיום הביאכם את עומר התנופה שבע שבתות תמימות תהיינה" )ויקרא כג, טו(. מפרש הזוהר הקדוש )פרשת אמור צז:(, במצרים, בני ישראל היו ברשות כוחות הטומאה, כאשה נידה בימי טומאתה. ואחר שנימולו בערב פסח, נפסקה הטומאה מהם, כאשה שפסקה ממנה דמי טומאתה. לאחר שנפסקה מאשה טומאת נידתה, עליה לספור שבעה ימים נקיים, עהכדכתיב "וספרה לה שבעת ימים ואחר תטהר" )ויקרא טו, כח(, ורק אז היא מותרת לבעלה. כנגד שב נקיים שסופרת הנידה, אנו סופרים שבע שבתות, כדכתיב "וספרתם לכם ממחרת השבת מיום הביאכם את עומר התנופה שבע שבתות תמימות תהיינה" )ויקרא כג, טו(. ורק אז אנו ראוים להתחבר עם הקב"ה ביום ה המזכים אותנומתן תורה, ע"כ דברי הזוהר. נמצא, ימי ספירת העומר הם ימי תשובה וטהר –חתונתנו לקבלת התורה.

כותב רבינו יונה )שערי תשובה שער א, יא(, אדם אשר חטא בדרך מקרה, כי התאוה תאוה וחזק עליו יצרו ראשית תשובת האיש הזה היא החרטה, ושימת יגון בלבו על חטאתו, ונפש נענה ומרה -ויתקפהו וכו' ,וג בר על חטאיו דורך בכל יום ושונה באוולתוכלענה וכו'. אך האיש המתייצב בדרך לא טובה תמיד, ראשית תשובת האיש הזה, לעזוב דרכו ומחשבתו הרעה, ולהסכים -ושב במרוצתו פעמים רבות וכו' לקיים ולקבל עליו לבל יוסיף לחטוא. ורק אחר כך יתחרט על חטאותיו, ע"ש.

שייכים רק בנוגע למעשי עבירות, דהיינו מבאר ה"בלבבי משכן אבנה" )ח"ה עמ' מ(, שדברי רבינו יונה אינם אדם שחטא בדרך מקרה ואדם המתייצב בדרך לא טובה ועובר עבירות בתמידיות. אלא דבריו שייכים גם באופן פנימי יותר. יש אדם שדבוק בה', וממילא כל מעשיו מקושרים להקב"ה. הוא נוטל ידים עם הקב"ה, ,'הל תורשקתהה ונממ חכשנ ובש וייחב טרפ שי םלוא .'מתפלל עם הקב"ה, לומד תורה עם הקב"ה וכו ובזה הוא כאותו אדם שחטא בדרך מקרה. תשובתו של אדם זה היא לתקן ולקשור פרט זה להקב"ה. אולם יש אדם, שאף על פי ששומר את כל התורה והמצוות, אין לו קשר אמיתי עם הקב"ה בכל אשר הוא ורה, מברך וכו', בלי להרגיש לפני מי הוא עמל. כל דרכו שלעושה. הוא מתפלל, מניח תפילין, לומד ת אדם זה אינה נכונה! הוא מנותק מן המהות האמיתית של החיים, מן המהות האמיתית שלמענה הוא נברא: דבקות בה'! ובזה הוא כהאדם המתייצב על דרך לא טובה. לכן, אין די לו לעשות תשובה על עבירה פרטית לשנות את כל גישתו ודרכו לחיים, לצאת מן החיצוניות ולהיכנס לעולם פנימי של שעבר, אלא הוא מוכרח התקשרות לאביו שבשמים.

עתה נבין מהי התכלית של מצוות התשובה. האם היא כדי להנצל מיסורים ועונשי גיהנום? "תשובה" היא הקב"ה. כשאדם עובר מלשון "לשוב". להיכן לשוב? להקב"ה! תכלית החיים היא להיות דבוק ומקושר עם עבירה, הוא מתרחק מה' ובונה מחיצה המבדילה בינו לבין קונו, כדכתיב "עוונתיכם היו מבדילים ביניכם לבין אלקיכם" )ישעיהו נט, ב(. נמצא, תכלית מצוות התשובה היא להסיר את המחיצה שהחטא גרם, יבין לבבו כי רע ומר עזבו את –רטה ולזכות לשוב ולהתקרב לה'. וזה שכתב רבינו יונה )שער א, י( "הח ה'".

מה הוא המבחן לבדוק אם השגנו את התכלית של מצוות התשובה, שהיא קרבת ה'? כותב רבינו יונה )שער א, כא( שאחד מעיקרי התשובה היא הבושה, כדכתיב "בושתי וגם נכלמתי כי נשאתי חרפת נעורי" )ירמיהו לא, חוטא יבוש מאוד לעבור עברות לפני בני אדם, ויכלם אם ירגישו ויכירויח(. וממשיך, בזה הלשון: "והנה ה בעברותיו, ואיך לא יבוש מן הבורא יתברך? ואין זה, כי אם לפי היות ה' יתברך רחוק מכליותיו, על כן יבוש מן הנבראים ולא יבוש מן הבורא יתברך", עכ"ל. נמצא, שאי אפשר להרגיש בושה מפני ה' כל ממנו יתברך. רק כשאדם יעזוב את דרכו הרעה ויתדבק בה', יזכה להרגיש בושה מפניו. עוד האדם רחוק לכן, הרגשת הבושה היא הדרך לבדוק אם אדם הגיע לתכלית של מצוות התשובה.

עתה ניתן להבין מהי תכלית ימי ספירת העומר, ובמה זוכים לקבלת התורה בחג השבועות. בפסח החל יצאו מטומאת מצרים, אך עדיין לא הגיעו לשלימות התשובה. ישראל היותהליך התשובה. עם ישראל בגדר "המתייצב בדרך לא טובה", ולכן היו צריכים לעזוב את דרכם וליצור קשר פנימי עם ה' כדי לזכות לקבלת התורה. ממילא, תכלית ימי העומר הם לעשות תשובה עד שנגיע להרגשת בושה, הנובעת שיג את אותה הבושה, נדע שעתה אנו זכאים לקבל את התורה. שהרי כל מהותהמקרבתינו לה'. ורק כשמ של התורה היא דבקות בה', בבחינת "קב"ה ואורייתא חד הוא". לכן רק כשמגיעים לדבקות אמיתית בה', זוכים לקבלת התורה.

דהיינו להתביישמובא בספרים )ליקוטי הלכות, ספירת העומר א( שענין הבושה היא להיות בבחינת "בהמה", ,מה' ולהרגיש ש"אין לנו פה להשיב", כבהמה שאינה מדברת. לכן קרבן העומר בא מן ה עורים שהוא מאכל בהמה )מנחות פד.(. ובזכות שהאדם הגיע למדרגת "בהמה", שאינו יכול לדבר מחמת כתיב "האמנם אילםהבושה, זוכה לקבלת התורה. וזה שכתוב בגמרא )חולין פט, א(: "אמר רבי יצחק, מאי ד צדק תדברון" )תהלים נח, ב(, מה אומנתו של אדם בעולם הזה? ישים עצמו כאילם. יכול אף לדברי תורה, תלמוד לומר "צדק תדברון", עכ"ל. דהיינו כשאדם הוא בבחינת "האמנם אילם", שאין לו פה לדבר מחמת ין עומר התנופה, שמפרש הזוהר )ח"גבושתו מפני ה', אזי זוכה לתורה בבחינת "צדק תדברון". וזה ענ פה". שאנו מבקשים מהקב"ה שיתן לנו פה לדבר דברי תורה, בזכות –קפח:(, "תנופה" דהיינו "תנו שעכשיו אנו כבהמה שאינה מדברת.

לכן בשבועות מקריבים שתי הלחם, הבאים מן החטים, שהוא מאכל אדם )שהוא מדבר(. וגם "חטה" אותיות התורה שבהם האדם מדבר. על ידי ספירת העומר ע ל ינו ממדריגת בהמה בגימטריא 22 , רמז לכ"ב למדרגת אדם המדבר דברי תורה. ועל זה גופא מורה פעולת עומר התנופה, שמניפים ומרימים את עומר השעורים, בחינת בהמה, למדריגת אדם המדבר. ועל כן מפטירין בשבועות "ועל דמות הכסא דמות כמראה חזקאל א, כו(, שזוכים להשלים ולהגיע למדרגת אדם המדבר. יהי רצון שיתקיים בנו ברכתו של רביאדם" )י יוחנן בן זכאי לתלמידיו: שיהא מורא שמים עלינו כמורא בשר ודם. ובזכות זה נקבל את התורה מתוך קשר של קיימא לאבינו שבשמים!

מאמר החכם אלו היו מספרים לנו, שנמצא חיבור מאת גבריאל המלאך, כמה היינו משתוקקים לקרותו. והרי לפנינו חיבור של רבון העולמים, בכבודו ובעצמו. החפץ חיים

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