5. One's Ability to Sense His Spirituality (Bechukosai)The Torah tells us in the tochachah that if the Jewish people fail spiritually, multiple curses will come upon them. The Torah repeats a number of times the expression "If you behave casually (keri) with Me (Hashem)." To what is the Torah referring when it mentions "casualness"? Rashi cites Chazal who explain that the term keri is referring to the casual manner in which the Jewish people engage in mitzvos. The Jew's involvement and performance of mitzvos is not continuous but rather by convenience. Thus, the Torah is telling us that if Jewish people's commitment in mitzvos is only a matter of convenience, then the curses will come upon them (G-d forbid).
Other commentators explain the term keri to mean "incidental"- attributing one's unusual difficulties to happenstance rather than recognizing their true cause. When a Jew falters spiritually, G-d brings upon him difficulties to cause him to realize that he has faltered. If one attributes his problems to the "peaks and valleys of life" then in essence he is rejecting G-d's communication to him. The Torah tells us that if one assumes this perspective regarding his difficulties, Hashem will bring upon him even greater difficulties until he is forced to realize that there are issues that must be corrected.
When one becomes ill, one attempts to understand the cause of his illness. However when one experiences unusual difficulties in life, one does not approach the problem in a similar manner. Why would one attribute his situation to mere happenstance? When people fall on hard times, it is typical that they attribute their difficulties to "market conditions" or "the reality of life." The reason a Jew does not put his difficulties in the proper perspective is because he lacks the sensitivity necessary to enable him to appreciate their cause. The cause of this insensitivity is due to "casual" involvement in the performance of mitzvos. It is only when one is committed and engages in Torah Judaism in a serious way (which causes a spiritual consciousness) that one is able to comprehend and realize where he had failed. If one lacks the necessary sensitivity due to his "casual" involvement in the performance of mitzvos, then G-d will intensify his problems to a point that he can no longer attribute them to happenstance.
Midrash Eicha tells us," Hashem said, "Better that you (the Jewish people) would have abandoned Me for idolatry and kept the Torah- because its illumination would have brought you back to good (proper path)." If one engages in mitzvos and studies Torah (with a sincere commitment) the innate holiness of the Torah, will have a profound illuminating effect upon him. Just as when one baths himself, regardless of intent, he will be cleansed (because he his fully immersed). Identically if one immerses himself in Torah study and observance, one will develop a spiritual sensitivity that will cause him to become enlightened.
Rabbeinu Yonah in his work Shaare Teshuvah (Gates of Repentance) explains that when Moshe Rabbeinu had said to the Jewish people, "Just as when a father punishes his son so too does G-d punish you..." he was conveying to the Jewish people an appreciation for G-d's retribution. Just as a father when he punishes his child, does not mean to harm him (but rather it is only a way for him to correct his ways and put him "back on track"), so too does G-d punish the Jewish people. The Ohr HaChaim HaKadosh says that one may ask, "Why does G-d react to and punish the Jewish people more than the nations of the world despite their corrupt and rebellious behavior?" He explains that just as a father reacts strongly to the behavior of his own child because of his love for him, and does not react to the behavior of another's child (despite his unacceptable behavior), so too does Hashem react to the inappropriate behavior of the Jewish people because of His love for them. The nations of the world may be considered "His handiwork and His creation" but the relationship of Father to child is only with the Jewish people. When Hashem focuses on the Jew and brings about great difficulty, it is only a confirmation of the special relationship that exists between Him and the Jewish people. The value of complications and difficulties in life is only to awaken the Jew from his trancelike state and put him back on track. When one attributes the difficulties in his life to happenstance, then it is the equivalent of a child who incorrectly interprets the reason that his father is punishing him.
Reb Chaim of Volozhin zt'l (the main disciple of the Vilna Gaon zt'l) spoke after a pogrom had taken place in his community. He explained the tragedy that had befallen his community with a parable: The king's son had become deathly ill. After evaluating his medical condition the doctors informed the king that he could not allow his son to fall asleep because that would only expedite his death. Thus, it was important that the king keep his son awake at all cost. The king immediately gave the order that his son should taken out of his comfortable bed and be put on the hard cold floor so that he should not be able to sleep. However, despite the discomfort of the stone floor, the prince began to doze off. The doctors again reiterated their concern for the prince's welfare and said that the king must create a situation so that the prince should not sleep. The king thus gave the order that sharp spikes and stones be placed under his son - despite the fact that they would perforate his skin and cause wounds. The prince had to stay alive at all costs.
Reb Chaim of Volozhin zt'l explains in a similar vein that Hashem only brings difficulties upon the Jewish people to awaken them and cause them to realize that their spirituality is at stake. If they do not take heed of the more subtle message, G-d progressively sends a more overt message to alert the Jew that he is failing. This in essence is a chesed (kindness) of Hashem because just as the king went to every length to save his son from dying (despite the pain that he had to inflict upon his son) so too Hashem will go to any length to prevent the spiritual extinction of the Jewish people.
Everything that happens to us is for a reason. Only when the Jew engages in Torah and mitzvos will he develop a sense of spirituality to be able to gauge his successes and failures.
6. The Essence of the Jew (Bechukosai)
The Torah states in the portion of the curses (Tochachah), "I (Hashem) will remember My covenant with Yaakov, My covenant with Yitzchak, and also My covenant with Avraham will I remember..." The Dubna Maggid asks, "Why does the Torah mention the covenant between G-d and the Patriarchs in the midst of the curses?" It seems to be incongruous to the subject matter that is being discussed.
The Dubna Maggid explains the verse with a parable. The son of the Rabbi and the son of the tailor plotted and executed a robbery as partners in crime. After being caught, the two anxiously were brought before the judge. The son of the tailor was brought before the judge first and was given a relatively light sentence. Hearing the sentence that was meted out to the tailor' son, the son of the Rabbi had a sense of relief. He believed that this judge was merciful and that he would also receive a light sentence. However when he appeared before the judge to be sentenced, he received 25 years of hard labor. The son of the Rabbi was taken aback. He pleaded with the judge, "We planned and executed the robbery together. Why am I more culpable than the son of the tailor? I did not influence him in any way to commit the crime?" The judge responded and explained, "Since his only role model and influence was his father who was an unlearned person, the son of a tailor does not have an appreciation and understanding of the gravity of stealing. You on the other hand are the son of the Rabbi who was taught by example and through teachings to understand the wrong of stealing and nevertheless you carried out this crime. This is why you are more culpable than your partner."
The Dubna Maggid explains that similarly the Jewish people are held to a higher standard and thus more culpable for their behavior than the nations of the world. The Torah mentions the covenant with the Patriarchs in the midst of the curses in order to establish the standard to which the Jew is held because of his lineage. Hashem is willing to tolerate the corrupt behavior of the world such as idolatry and other acts of depravity because they do not have that special pedigree.
The Torah tells us that Hashem will remember the "covenant" of the Patriarchs. Why did G-d not enter into a covenant with the nations of the world? The Maharal of Prague explains that when G-d offered His Torah to the nations of the world and they rejected it, there was not even a consideration that they would accept it. If so then why did He offer it to them? He explains that as the Gemara tells us that G-d offered the Torah to the nations of the world so that they should not have a claim that they were not offered the Torah. The Jewish people on the other hand unequivocally accepted the Torah with "Naaseh V'nishma - we will do and we will listen." Hashem only made a covenant with the Patriarchs because they had the spiritual capacity to have a relationship with Him - unlike the nations of the world. The covenant of the Patriarchs, which is forever binding to every Jew, indicates that every Jew has a relevance to a special level of spirituality.
The Mishna in Pirkei Avos tells us that one of the crowns that was given to the Jewish people by G-d was the crown of Torah - which is "lying there for every Jew to partake of." Rambam explains in the laws of Talmud Torah that every Jew has relevance to the crown of Torah because it is a part of his heritage.
The Gemara asks, "Who are the kings? - and it answers that it is the rabbis because they wear the crown of Torah." The Jewish people are referred to as "Princes." Although one may not behave as the son of the king, nevertheless he is innately the prince regardless of his behavior. The Jewish people were taken at Sinai to be the "Kingly, priestly, and holy nation." This is why Hashem remembers the covenant - to inform the Jew as to whom he is. If a Jew appreciates who he is, and understands his relevance to spirituality he would behave accordingly- thus, warding off the curses and meriting only blessing.
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| from everlasting to ever lasting: From the beginning of the world until its end, He shall be blessed. | | |
and they shall bless Your glorious Name: Now the Levites spoke toward the Shechinah in prayer, for He is great and exalted over every blessing and praise, for all the blessings and praises are His. Another explanation is that He is exalted above every blessing and praise; that no creature can bless Him or praise Him according to His greatness and His exaltedness, for He is exalted and raised higher than the mouth can express. ============================= Nechemia 9 6-11 The Prayer recited every morning in Pesukei DeZimra. Please note the words "to give to his seed, and You kept Your words, for You are righteous." G-d has fulfilled His Promise to us. That means us! Will we throw away our precious Land? A Land that for 2000 years has been inaccessible and today all it takes is one plane ride. A beautiful Land that is Blessed in every sense of the word! How can we be silent at this Chillul Hashem? | | |
| 6. You alone are the Lord; You made the heavens, the heavens of the heavens and all their host, the earth and all that is upon it, the seas and all that is in them, and You give life to them all, and the heavenly host bow down before You. | | ו. אַתָּה הוּא יְהֹוָה לְבַדֶּךָ אַתָּה עָשִׂיתָ אֶת הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל צְבָאָם הָאָרֶץ וְכָל אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים: |
| 7. You are the Lord God, Who chose Abram, took him out of Ur of the Chaldees and made his name Abraham. | | ז. אַתָּה הוּא יְהֹוָה הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְּׁמוֹ אַבְרָהָם: |
| and made: Heb. וְשַּׂמְתָּ. The accent is on the first syllable on the "sin," because its meaning is in the past tense. | | |
| 8. And You found his heart faithful before You, and You made the covenant with him to give the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Jebusites, and the Girgashites, to give to his seed, and You kept Your words, for You are righteous. | | ח. וּמָצָאתָ אֶת לְבָבוֹ נֶאֱמָן לְפָנֶיךָ וְכָרוֹת עִמּוֹ הַבְּרִית לָתֵת אֶת אֶרֶץ הַכְּנַעֲנִי הַחִתִּי הָאֱמֹרִי וְהַפְּרִזִּי וְהַיְבוּסִי וְהַגִּרְגָּשִׁי לָתֵת לְזַרְעוֹ וַתָּקֶם אֶת דְּבָרֶיךָ כִּי צַדִּיק אָתָּה: |
| and You made: Heb. וְכָרוֹת, lit. and cutting, an expression of doing. | | |
| 9. And You saw the affliction of our fathers in Egypt, and You heard their cry by the Sea of Reeds. | | ט. וַתֵּרֶא אֶת עֳנִי אֲבֹתֵינוּ בְּמִצְרָיִם וְאֶת זַעֲקָתָם שָׁמַעְתָּ עַל יַם סוּף: |
| 10. And You performed signs and wonders against Pharaoh and against all his servants and against all the people of his land, for You knew that they dealt wickedly with them, and You made for Yourself a name as of this day. | | י. וַתִּתֵּן אֹתֹת וּמֹפְתִים בְּפַרְעֹה וּבְכָל עֲבָדָיו וּבְכָל עַם אַרְצוֹ כִּי יָדַעְתָּ כִּי הֵזִידוּ עֲלֵיהֶם וַתַּעַשׂ לְךָ שֵׁם כְּהַיּוֹם הַזֶּה: |
| that they dealt wickedly: Heb. הֵזִידוּ, that they dealt wickedly, like (Exod. 18: 11): "… that they plotted (זָדוּ) against them." | | |
| a name: Heb. שֵּׁם, renom in French, renown. | | |
| 11. And You split the sea before them, and they passed in the midst of the sea on dry land, and their pursuers You cast into the depths, like a stone in mighty waters. | | יא. וְהַיָּם בָּקַעְתָּ לִפְנֵיהֶם וַיַּעַבְרוּ בְתוֹךְ הַיָּם בַּיַּבָּשָׁה וְאֶת רֹדְפֵיהֶם הִשְׁלַכְתָּ בִמְצוֹלֹת כְּמוֹ אֶבֶן בְּמַיִם עַזִּים: |
Copyright © 2003 by Rabbi Yosef Kalatsky and Project Genesis, Inc.
Rabbi Kalatsky is the founder of the Yad Avraham Institute, a New York-based learning center whose mission is to disseminate Torah to Jews of all backgrounds and walks of life.
