Showing posts with label Behar. Show all posts
Showing posts with label Behar. Show all posts
Monday, February 14, 2011
Thursday, May 14, 2009
Sunday, May 10, 2009
Monday, May 12, 2008
Parsha Sudoku - Behar
Parsha Sudoku puzzle for beginners and for advanced
http://www.parshapages.com/Parsha%20Sudoku/VaYikra/Behar%20JS.doc
http://www.parshapages.com/Parsha%20Sudoku/VaYikra/Behar%20JS.doc
Sunday, May 11, 2008
PARSHA AIDE - BEHAR
THREE PERIODS OF YOVEL AND SHMITAH
| PERIOD | 48th year | 49th year | 50th year | 51st year | 56th year | 57th year |
| 1st Bais HaMikdash | 6th year of cycle | Shmitah | Yovel | 1st year of cycle | 6th year of cycle | Shmitah |
| 2nd Bais HaMikdash | 6th year of cycle | Shmitah | Yovel Counted but not observed | 1st year of cycle | 6th year of cycle | Shmitah |
| After Churban | 6th year of cycle | Shmitah | 1st year of cycle | 2nd year of cycle | Shmitah | 1st year of cycle |
Friday, May 9, 2008
BEN CHAMASH L'MIKRA - BEHAR
Understanding of the Parsha according to the teachings of the Rebbe ממ"ש
QUESTION: כי תבואו אל הארץ... ושבתה הארץ שבת לה' (ויקרא כה,ב) What is the meaning of this verse that seems to imply that immediately after entering the land, one would observe the shmitah year (first one must observe six regular years)?
ANSWER: The Torah is teaching us that the purpose of the six years of working the land is for the seventh year of rest. However, the order is correct. The Torah shows that one must do one’s service in the world for the six days and only afterwards does one enjoy the benefits of the seventh year. This concept also applies to the each day as one works most of one’s day involved with mundane affairs, one needs to set aside times for the holy matters, praying and learning. (ספר השיחות ה'תש"נ כרך ה, עמ' 471)
QUESTION: What are the concepts of Shmitah and of Yovel in Chassidus?
ANSWER: Shmitah is the concept of nullification of the sense of self. A person feels oneself, but places oneself in nullification before HaShem. Yovel is a higher level of freedom from limitations. This level is similar to the spiritual level that will exist in the World to Come. Thus, the complete laws of Yovel were only observed during the high spiritual period of the first Bais HaMikdash. ׁלקוטי שיחות כרך ז, עמ' 170)
QUESTION: The Rabbis express the concept that the connection with revis (lending with interest) and the acceptance of the yoke of Heaven. Why is this connection with this specific mitzvah and not other mitzvos?
ANSWER: When a person lends with interest, one wants to make money without effort, like a gift. In G-d’s preferred system, physical and even spiritual “revenue” must be earned by striving and exceeds the value of a “free gift”. This mitzvah of revis expresses this concept best. (לקוטי שיחות כרך ז, עמ' 134)
QUESTION: The name of the Parsha seems to indicate opposite concepts – a mountain, yet it is not called by a name and in the Medrash it is called the smallest of the mountains. What is the point?
ANSWER: הגבהה וביטול but are really complementary. The more one feels the greatness of G-d, the more bitul is possible. This distinction is clear in that one needs both when understanding the difference between a Shliach (maintains own self) and a servant (a complete nullification). In avodah a person starts with bitul of contemplation (yet still feels separate), and then moves on to a bitul of Chakikah (engraved into oneself) (לקוטי שיחות כרך כב, עמ' 159)
QUESTION: וכי תאמרו מה נאכל (ויקרא כה,כ) This question seems to indicate doubt and challenge, yet tradition tells us the wise son asks this question. How do we understand this question?
ANSWER: The Ben Chochom is requesting details, and not challenging. He is asking about the nature of Shmitah, does it rely on a miracle (we don’t work the land, and G-d provides a miracle not through natural means)? G-d answers that even though the land is weak, it will provide enough produce for three years. The purpose of creation is achieved by our service of HaShem with mesiras nefesh. (לקוטי שיחות כרך כז, עמ' 183)
QUESTION: כי תבואו אל הארץ... ושבתה הארץ שבת לה' (ויקרא כה,ב) What is the meaning of this verse that seems to imply that immediately after entering the land, one would observe the shmitah year (first one must observe six regular years)?
ANSWER: The Torah is teaching us that the purpose of the six years of working the land is for the seventh year of rest. However, the order is correct. The Torah shows that one must do one’s service in the world for the six days and only afterwards does one enjoy the benefits of the seventh year. This concept also applies to the each day as one works most of one’s day involved with mundane affairs, one needs to set aside times for the holy matters, praying and learning. (ספר השיחות ה'תש"נ כרך ה, עמ' 471)
QUESTION: What are the concepts of Shmitah and of Yovel in Chassidus?
ANSWER: Shmitah is the concept of nullification of the sense of self. A person feels oneself, but places oneself in nullification before HaShem. Yovel is a higher level of freedom from limitations. This level is similar to the spiritual level that will exist in the World to Come. Thus, the complete laws of Yovel were only observed during the high spiritual period of the first Bais HaMikdash. ׁלקוטי שיחות כרך ז, עמ' 170)
QUESTION: The Rabbis express the concept that the connection with revis (lending with interest) and the acceptance of the yoke of Heaven. Why is this connection with this specific mitzvah and not other mitzvos?
ANSWER: When a person lends with interest, one wants to make money without effort, like a gift. In G-d’s preferred system, physical and even spiritual “revenue” must be earned by striving and exceeds the value of a “free gift”. This mitzvah of revis expresses this concept best. (לקוטי שיחות כרך ז, עמ' 134)
QUESTION: The name of the Parsha seems to indicate opposite concepts – a mountain, yet it is not called by a name and in the Medrash it is called the smallest of the mountains. What is the point?
ANSWER: הגבהה וביטול but are really complementary. The more one feels the greatness of G-d, the more bitul is possible. This distinction is clear in that one needs both when understanding the difference between a Shliach (maintains own self) and a servant (a complete nullification). In avodah a person starts with bitul of contemplation (yet still feels separate), and then moves on to a bitul of Chakikah (engraved into oneself) (לקוטי שיחות כרך כב, עמ' 159)
QUESTION: וכי תאמרו מה נאכל (ויקרא כה,כ) This question seems to indicate doubt and challenge, yet tradition tells us the wise son asks this question. How do we understand this question?
ANSWER: The Ben Chochom is requesting details, and not challenging. He is asking about the nature of Shmitah, does it rely on a miracle (we don’t work the land, and G-d provides a miracle not through natural means)? G-d answers that even though the land is weak, it will provide enough produce for three years. The purpose of creation is achieved by our service of HaShem with mesiras nefesh. (לקוטי שיחות כרך כז, עמ' 183)
TOSEFES BROCHA - BEHAR
ויקרא פרק כה יד וְכִי-תִמְכְּרוּ מִמְכָּר לַעֲמִיתֶךָ אוֹ קָנֹה מִיַּד עֲמִיתֶךָ אַל-תּוֹנוּ אִישׁ אֶת-אָחִיו:
This is a proper place to cite the many warnings from our holy Rabbis regarding practicing deception against anyone from any nation (non-Jews).
Rambam(פירוד למשנה למס' כלים פרק י"ב משנה ז') discusses the disgraceful attribute of אונאה (deception). “It is not permitted to lie, cheat, deceive, etc. on the nations of the world. HaShem pronounced all such actions as evil and harmful to those that practice such acts.”
Sefer Chasidim (סימן תתרצ"ד) writes sharp words on this subject. “No person should do a wrong against non-Jews, just as one would not do so to a Jew. Such wrongful acts cause damage to the person and does not protect one’s property. And if such acts continue, that person’s descendants will suffer.”
Maharsha (כתובות ס"ז א') writes “Some gather wealth not honorably and by means of Chilul HaShem, and afterwards try to give Tzedakah from such ill-gotten proceeds. This is a Mitzvah that comes from a sin, and the wealth will not last.”
Beer HeiTiv (חו"מ שמ"ח ה') “I write this for the generations. I have seen one who became wealthy from the mistakes and nativity of non-Jews, that he lost all his property and did not leave after himself a blessing for his family. In contrast, many do Kiddush HaShem and return the monetary errors of non-Jews. These people should grew and be blessed and will leave assets to their children.”
It is fitting to mention that the Beer HeiTiv lived and wrote these words during the very frightening period of ת"ח ת"ט (1648-49) when the non-Jews staged pogroms in the area that this sage lived. Unbelievable horrors where visited in one Jewish town after another by the non-Jews. Nevertheless, the he declared the law to be righteous applied to all people.
ויקרא פרק כה נה
נה כִּי-לִי בְנֵי-יִשְׂרָאֵל עֲבָדִים עֲבָדַי הֵם אֲשֶׁר-הוֹצֵאתִי אוֹתָם מֵאֶרֶץ מִצְרָיִם
On this verse the Gemara (Kidushin 22b) says the Jews are not to be servants to servants. (The Gemara is discussing the law of boring the ear of a slave that states he wishes to remain a slave at the end of the six years of servitude. The ear that hear from HaShem the Jews are servants to G-d and not servants to servants, and now this Jew declares that he has a new master, thus, the ear is bored).
Now we might understand why we say the blessing in the morning blessings שלא עשני עבד (that He did not make me a servant). We are thankful that we are not in the status of a servant that is exempt from many Mitzvos.
How does this blessing connect to us in this age that such servants (that would be exempt from many Mitzvos) do not exist?
Thus, we would understand the blessing to mean that we recognize that we were not made to be servants to servants, but only a servant to G-d.
(Even though many work for others on a daily basis, but we are only assisting the boss, and we are a position to quit at any time, and thus this in not consider being in a state of a servant to a servant.)
This is a proper place to cite the many warnings from our holy Rabbis regarding practicing deception against anyone from any nation (non-Jews).
Rambam(פירוד למשנה למס' כלים פרק י"ב משנה ז') discusses the disgraceful attribute of אונאה (deception). “It is not permitted to lie, cheat, deceive, etc. on the nations of the world. HaShem pronounced all such actions as evil and harmful to those that practice such acts.”
Sefer Chasidim (סימן תתרצ"ד) writes sharp words on this subject. “No person should do a wrong against non-Jews, just as one would not do so to a Jew. Such wrongful acts cause damage to the person and does not protect one’s property. And if such acts continue, that person’s descendants will suffer.”
Maharsha (כתובות ס"ז א') writes “Some gather wealth not honorably and by means of Chilul HaShem, and afterwards try to give Tzedakah from such ill-gotten proceeds. This is a Mitzvah that comes from a sin, and the wealth will not last.”
Beer HeiTiv (חו"מ שמ"ח ה') “I write this for the generations. I have seen one who became wealthy from the mistakes and nativity of non-Jews, that he lost all his property and did not leave after himself a blessing for his family. In contrast, many do Kiddush HaShem and return the monetary errors of non-Jews. These people should grew and be blessed and will leave assets to their children.”
It is fitting to mention that the Beer HeiTiv lived and wrote these words during the very frightening period of ת"ח ת"ט (1648-49) when the non-Jews staged pogroms in the area that this sage lived. Unbelievable horrors where visited in one Jewish town after another by the non-Jews. Nevertheless, the he declared the law to be righteous applied to all people.
ויקרא פרק כה נה
נה כִּי-לִי בְנֵי-יִשְׂרָאֵל עֲבָדִים עֲבָדַי הֵם אֲשֶׁר-הוֹצֵאתִי אוֹתָם מֵאֶרֶץ מִצְרָיִם
On this verse the Gemara (Kidushin 22b) says the Jews are not to be servants to servants. (The Gemara is discussing the law of boring the ear of a slave that states he wishes to remain a slave at the end of the six years of servitude. The ear that hear from HaShem the Jews are servants to G-d and not servants to servants, and now this Jew declares that he has a new master, thus, the ear is bored).
Now we might understand why we say the blessing in the morning blessings שלא עשני עבד (that He did not make me a servant). We are thankful that we are not in the status of a servant that is exempt from many Mitzvos.
How does this blessing connect to us in this age that such servants (that would be exempt from many Mitzvos) do not exist?
Thus, we would understand the blessing to mean that we recognize that we were not made to be servants to servants, but only a servant to G-d.
(Even though many work for others on a daily basis, but we are only assisting the boss, and we are a position to quit at any time, and thus this in not consider being in a state of a servant to a servant.)
TORAH TEMIMAH - BEHAR
SHEVI’IS FOOD PERMITTED FOR YOUR ANIMALS
ויקרא פרק כה ז וְלִבְהֶמְתְּךָ וְלַחַיָּה אֲשֶׁר בְּאַרְצֶךָ תִּהְיֶה כָל-תְּבוּאָתָהּ לֶאֱכֹל:
מסכת פסחים דף נב/ב אמר קרא ולבהמתך ולחיה אשר בארצך כל זמן שחיה אוכלת מן השדה האכל לבהמה שבבית כלה לחיה אשר בשדה כלה לבהמתך מן הבית
Food is only permitted to the owner of the field for the family’s consumption while the food is available in the fields for the wild animals to eat; after that time, a person must destroy any such stored food. This concept is derived from the cited verse since the word לבהמתך is extra. The base law is concerning the undomesticated animals must have access; the domesticated animals are the owner’s responsibility to feed. However, the extra word equates the domesticated animal to the undomesticated animal limiting the time one can feed the domesticated animal to the same time period that the type of food is available to the undomesticated animal. And the same law would apply to the human consumption of such food.
STRIGENCY OF SHEVI’IS
ויקרא פרק כה יג בִּשְׁנַת הַיּוֹבֵל הַזֹּאת תָּשֻׁבוּ אִישׁ אֶל-אֲחֻזָּתוֹ:
מסכת קידושין דף כ/א רבי יוסי ברבי חנינא אומר בא וראה כמה קשה אבקה של שביעית אדם נושא ונותן בפירות שביעית לסוף מוכר את מטלטליו שנאמר בשנת היובל תשובו איש אל אחוזתו וסמיך ליה וכי תמכרו ממכר לעמיתך או קנה מיד עמיתך דבר הנקנה מיד ליד לא הרגיש לסוף מוכר את שדותיו שנאמר כי ימוך אחיך ומכר מאחוזתו לא באת לידו עד שמוכר את ביתו שנאמר כי ימכור בית מושב עיר חומה מאי שנא התם דאמר לא הרגיש ומאי שנא הכא דאמר לא באת לידו כדרב הונא דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו הותרה לו סלקא דעתך אלא נעשית לו כהיתר לא באת לידו עד שמוכר את בתו שנאמר וכי ימכור איש את בתו לאמה ואע"ג דבתו לא כתיבא בהאי ענינא הא קמ"ל ניזבין אינש ברתיה ולא ניזיף בריביתא מאי טעמא ברתיה מגרעא ונפקא והא מוספא ואזלא לא באת לידו עד שלוה ברבית שנא' וכי ימוך אחיך ומטה ידו עמך וסמיך ליה אל תקח מאתו וגו' לא באת לידו עד שמוכר את עצמו שנאמר וכי ימוך אחיך ונמכר לך לא לך אלא לגר שנאמר לגר ולא לגר צדק אלא לגר תושב שנאמר גר תושב משפחת גר זה עובד כוכבים כשהוא אומר לעקר זה הנמכר לעבודת כוכבים עצמה
The main part of the prohibition of Shvi’is is working the land. The lav of selling produce of Shvi’is is only a small, side portion of the laws, and thus called אבק.
The question is why the harsh punishments for transgressing this lav, whereas other “stricter” transgressions do not have such extensive punishments. Possible one could explain like the Gemara (Sanhedrin 39a) explains the reason for the law of Shvi’is. HaShem says to the Jewish people, plant for six years and let the land alone for the seventh year in order that you should know that the land is Mine. Toras Cohanim states the HaShem says do not let this be bad in your eyes for you are really strangers and temporary dwellers in this land. Thus, anyone who treats the laws of Shvi’is lightly is as if not admitting the land is not owned by HaShem and brings produce at His command. Thus, one is saying that his own power causes the produce, and denies a main principal of G-d’s Providence in the world and is subject to the harsh punishments.
ויקרא פרק כה ז וְלִבְהֶמְתְּךָ וְלַחַיָּה אֲשֶׁר בְּאַרְצֶךָ תִּהְיֶה כָל-תְּבוּאָתָהּ לֶאֱכֹל:
מסכת פסחים דף נב/ב אמר קרא ולבהמתך ולחיה אשר בארצך כל זמן שחיה אוכלת מן השדה האכל לבהמה שבבית כלה לחיה אשר בשדה כלה לבהמתך מן הבית
Food is only permitted to the owner of the field for the family’s consumption while the food is available in the fields for the wild animals to eat; after that time, a person must destroy any such stored food. This concept is derived from the cited verse since the word לבהמתך is extra. The base law is concerning the undomesticated animals must have access; the domesticated animals are the owner’s responsibility to feed. However, the extra word equates the domesticated animal to the undomesticated animal limiting the time one can feed the domesticated animal to the same time period that the type of food is available to the undomesticated animal. And the same law would apply to the human consumption of such food.
STRIGENCY OF SHEVI’IS
ויקרא פרק כה יג בִּשְׁנַת הַיּוֹבֵל הַזֹּאת תָּשֻׁבוּ אִישׁ אֶל-אֲחֻזָּתוֹ:
מסכת קידושין דף כ/א רבי יוסי ברבי חנינא אומר בא וראה כמה קשה אבקה של שביעית אדם נושא ונותן בפירות שביעית לסוף מוכר את מטלטליו שנאמר בשנת היובל תשובו איש אל אחוזתו וסמיך ליה וכי תמכרו ממכר לעמיתך או קנה מיד עמיתך דבר הנקנה מיד ליד לא הרגיש לסוף מוכר את שדותיו שנאמר כי ימוך אחיך ומכר מאחוזתו לא באת לידו עד שמוכר את ביתו שנאמר כי ימכור בית מושב עיר חומה מאי שנא התם דאמר לא הרגיש ומאי שנא הכא דאמר לא באת לידו כדרב הונא דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו הותרה לו סלקא דעתך אלא נעשית לו כהיתר לא באת לידו עד שמוכר את בתו שנאמר וכי ימכור איש את בתו לאמה ואע"ג דבתו לא כתיבא בהאי ענינא הא קמ"ל ניזבין אינש ברתיה ולא ניזיף בריביתא מאי טעמא ברתיה מגרעא ונפקא והא מוספא ואזלא לא באת לידו עד שלוה ברבית שנא' וכי ימוך אחיך ומטה ידו עמך וסמיך ליה אל תקח מאתו וגו' לא באת לידו עד שמוכר את עצמו שנאמר וכי ימוך אחיך ונמכר לך לא לך אלא לגר שנאמר לגר ולא לגר צדק אלא לגר תושב שנאמר גר תושב משפחת גר זה עובד כוכבים כשהוא אומר לעקר זה הנמכר לעבודת כוכבים עצמה
The main part of the prohibition of Shvi’is is working the land. The lav of selling produce of Shvi’is is only a small, side portion of the laws, and thus called אבק.
The question is why the harsh punishments for transgressing this lav, whereas other “stricter” transgressions do not have such extensive punishments. Possible one could explain like the Gemara (Sanhedrin 39a) explains the reason for the law of Shvi’is. HaShem says to the Jewish people, plant for six years and let the land alone for the seventh year in order that you should know that the land is Mine. Toras Cohanim states the HaShem says do not let this be bad in your eyes for you are really strangers and temporary dwellers in this land. Thus, anyone who treats the laws of Shvi’is lightly is as if not admitting the land is not owned by HaShem and brings produce at His command. Thus, one is saying that his own power causes the produce, and denies a main principal of G-d’s Providence in the world and is subject to the harsh punishments.
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