Parshas Kedoshim - "Saying It Right"

QUICKIE/FUNFACT: The Torah commands to leave the corners of our fields for the poor. (19:9) Why does it begin the command in plural (U'VIKUTZRECHEM - WHEN YOU HARVEST) and then switch to the singular (LO TICHALEH - DO NOT COMPLETE)?

The Ohr HaChayim answers that the Torah switches to singular to teach that even if it is just one person who has a field and it will provide the poor with very little to eat, the mitzvah still applies.

- Courtesy of Rabbi Dov Lipman

Vayikra 19:17 “Lo Sisna Es Achicha Bilvavecha Hochiach Tochiach Es Amisecha, V’Lo Tisa Alav Cheit”

“You shall not hate your brother in your heart; you shall reprove your fellow and do not bare a sin because of him.”

Much ink has been used in discussing the parameters of the positive Commandment of, “Hochiach Tochiach Es Amisecha – admonish your fellow.” From the context of this Pasuk it seems that if one sees his fellow going astray, he must rebuke him for doing so. The obligation of tochachah is to communicate to one’s fellow the wrong of the past or to inform him of the inappropriateness of the action so that he should not transgress this commandment in the future.

Many Rabbinic authorities are troubled by the following question. It seems to make perfect sense to “reprove your fellow” but what does the end of the verse mean, “and do not bare a sin because of him?”

Rashi on this pasuk suggests that the end of Pasuk is telling us that when one is delivering mussar to his friend he should do it in a manner which doesn’t embarrass him. If you do embarrass your friend then you will bare a sin because of your friend’s original mishap.

The Ramban however takes a different approach at understanding the end of the posuk. He is of the opinion that the only way that you will bare a sin is if you continue to allow your friend to partake in inappropriate activities. If you do allow him to continue then your friend’s bad deeds become your bad deeds.

After analyzing both Rashi and the Ramban’s pshat on this pasuk, The Radansker Rebbe offers a different explanation. The Gemara in Brachos (55b) says that dreams comes true based on how they are interpreted. If it is interpreted with a positive spin, then the outcome will be good. If however, the interpretation comes out of one’s mouth with a negative connotation then the outcome will be harmful.

Similarly in Mishna 1:6 in Pirkei Avos the author says that when dealing with one’s friends it is virtuous to be “dan likaf zechus” “give them the benefit of the doubt.” The reason for this is because when you judge them kindly and appropriately then he is given a positive administering angel in heaven that will advocate positively on their behalf. If you judge them negatively however, then you will be forcing a negative angel on your friend which ultimately will lead to your friend’s demise. The Radansker makes it clear that the same is true in our pasuk of “Hochiach Tochiach Es Amisecha Vlo Sisa Alav Cheit.” When you give mussar to your friend you should make sure not to mention the sin which your friend just partook in because then that will give them a negative angel. We must report positively when speaking to others. Thus helping them by not only placing them on the path of teshuva with a clean slate.

* This week's Dvar Torah was told to me by my night seder Chavrusa, Effie.

Anonymous on the Parsha

On the previous post an "anonymous commenter" graciously wrote a slew of beautiful divrei Torah. After reading through them, I think that they will serve as a true gem and will enhance the Shabbos of their every reader.

Thank you very much for sharing your Torah. On that note, if anyone wants to add words of Torah to this forum, please contact me and Iy"h I will be sure to post it.

Parshas Kedoshim

דַּבֵּר אֶל-כָּל-עֲדַת בְּנֵי-יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם
Rashi says: This teaches that this Parasha was said during an assembly. What is the significance of the fact that it was said in the assembly? What is Rashi's underlying message? The Chasam Sofer gives a simple yet profound answer. Kedoshim means to be holy, but says Rashi even when you are Holy you still must be among the assembly. The Jewish religion does not have the concept of the Monk who is a hermit separating himself for G-d. The Jewish religion says no you must be amongst people, and none the less be holy. This means to behave on a higher moral level, even against the tide. Our Halachos are structured purposefully make us go out and be among others. Mitzvahs like Minyan and Hachnosas Orchim and Kiruv are prime examples. It is our Job to go out and live on a higher level and serve as Hashem's prototypes. Thereby showing that living on a higher spiritual plain is the definition of being a proper Jew.

לֹא תֹאכְלוּ עַל-הַדָּם לֹא תְנַחֲשׁוּ וְלֹא תְעוֹנֵנוּ
The Halacha we learn out of this Posuk is that we do not eat before Davening. What is the correlation between this Posuk and Davening? The Chasam Sofer offers an Intriguing answer. A person's essence is Blood: דָּם it is his life-force which his body needs for its every day functions and the posuk says כי הדם הוא הנפש. Therefore a man is דָּם .Now we know Hashem is the first as he created all creations including time therefore he is Aleph the first letter in the Aleph Beis. The second way we relate to Hashem is as a commander Known as the Aluf .The fact that it is phonetically similar is not by chance it is becuase Hashem is represented by the letter Aleph. The way we connect to the Aleph meaning Hashem is of course through Davening .Now we take the דָּם the base character of man and Daven thereby adding the א you now become an אדם.Therefore we now understand the meaning of the Posuk לֹא תֹאכְלוּ עַל-הַדָּם Don’t eat while we are still the דָּם before Davening only after we join the Aleph then we are an אדם and now we can Halachicly eat.

וִהְיִיתֶם לִי קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי יְהוָה וָאַבְדִּל אֶתְכֶם מִן-הָעַמִּים
Rashi says on this Posuk If you are separated from them, behold, you are Mine, but if not, behold, you are Nebuchadnezzar's. What message is Rashi trying to send us? There is an Idea in Halacha of going after the Majority הולכים אחרי הרוב. The Medrash in Vayikra brings a story where an Emperor asked if you have this concept then you should join us as idol worshippers after all we are the majority? The Sefer Pilpul Chariftah uses our Posuk as the answer. It explains if you behave as קְדֹשִׁים meaning separate in your behavior defined as acting on a higher moral level then the concept of majority no longer applies. This is because nullification only applies when the object is indistinct. This means the emperor's question is legitimate only when we behave as those around us. It is only then we are בטול ברוב nullified among the majority .If we follow the advice of the Posuk and act as וָאַבְדִּל אֶתְכֶם מִן-הָעַמִּים by acting in distinction then a second law of nullification comes to the forefront. That is that an object that is distinct does not become nullified דבר הניכר איני בטל. Therefore Rashi tells if you don’t take the moral high road you are Nebuchadnezzar's because of the din of Bittul.