Parshas Behar - "Laying Fallow"

QUICKIE/FUNFACT: What does the Torah mean when it refers to shmita as A REST FOR G-D? (25:4)

The Kli Yakar explains that it was abnormal for farmers to continue planting for six consecutive years. Farmers would usually rest the land after two years of planting. Thus, observing the Torah's command and planting for six years and only resting the land on the seventh year demonstrates that this is not being done for the benefit of the land but, rather, because G-D commanded one to do so as the words A REST FOR G-D indicate.

* Courtesy of Rabbi Dov Lipman Shlit"a

(Vayikra 25:2)"Ki Tavou El HaAretz Asher Ani Nosen Lachem V'Shavta HaAretz Shabbos L'Hashem"

"When you come into the land that I gave you, the land shall observe a Sabbath rest for Hashem."

After reading this Pasuk many commentators are troubled by its terminology. More specifically, why does the Torah chose to say the words, "Asher Ani Nosen Lachem" (That I chose to give to you), don't we already know that Hashem gave this land to his nation, Klal Yisrael?

The Maharam Shick answers this question in his commentary on Pirkei Avos. Many meforashim have written that the reason for the Shmitta year is so that the nations of world will come to the realization that Hakadosh Baruch Hu reigns supreme over this world with his omniscience, omnipotence and omnipresence. From the shmitta year it becomes clear to all that the sustenance of the land does not come from the craftiness of man but from the kindness of G-d.

A person who honors the Biblical demands of the Shmitta year is seen as a believer in Hashem, while one who chooses to work during this year is seen as a scoffer and nonbeliever. Even this person may keep most of the mitzvos and keep a kosher home, their emunah (belief) is seen to be lacking, fore he thinks that man truly controls the successes of the land. This is the reason that the punishment for desecrating the shmitta year is galus (exile). For, a person who feels that the land is his, will ultimately be exiled from it, and only through these means will he realize that G-d is in charge.

This is the reason why the Pasuk begins with the Words, "Ki Tavou El HaAretz," when you come to the land the first thing that you should realize is, "Asher Ani Nosen Lachem," That I, Hashem, gave it to you. Only once you come to this realization will you be able to take the next step and allow the land to lay fallow on the seventh year.

* From the Sefer, Kimotzei Shalal Rav

HAVE A FANTASTIC SHABBOS!

Anonymous On The Parsha

I once again would like to thank the "anonymous commentor" who has very thoughtfully been contributing beautiful pieces on the parsha for the past few weeks.

Please enjoy the most recent installments......

Anonymous said...

PARSHAS BEHAR
וַיְדַבֵּר יְהוָה אֶל-מֹשֶׁה בְּהַר סִינַי לֵאמֹר דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי תָבֹאוּ אֶל-הָאָרֶץ אֲשֶׁר אֲנִי נֹתֵן לָכֶם וְשָׁבְתָה
הָאָרֶץ שַׁבָּת לַיהוָה שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶך

What is the significance of seven years? The Matteh Moshe has an interesting answer. The solar Year is 365 days .Within this time period there are 52 Shabbosim. Therefore it comes out that the number of Shabbosim in a Shmitah cycle is 364 days rounded you get the Shmitah year. The Chida has a more exact answer. The Gemara in Brachos says Rava told his students during Nissan and Tishrei don’t come to Yeshiva to learn, work the fields so you have the means to learn for the rest of the year. If you do the math over the six years it adds up to twelve months. Therefore the seventh Year is Shemita.
וַעֲשִׂיתֶם אֶת-חֻקֹּתַי וְאֶת-מִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם וִישַׁבְתֶּם עַל-הָאָרֶץ לָבֶטַח
Why does the torah change the language from the חוקים to the משפטים by the חוקים it says עֲשִׂיתֶם and by the משפטים it says תִּשְׁמְרוּ? Rabbi Frand offers an interesting Pshat. The difference between a חוק and a משפט is that a חוק is without logic we do it because Hashem told us too. A משפט is a logical law like not murdering or stealing. Now the change in the Posuk makes sense. A חוקwhich we do without logic and are done without reflection into its logical reasoning we say to do it ַעֲשִׂיתֶםor to continue doing it. Then there are משפטים which are logical, but here we are thrown a loop if the logic does not make sense to our modern sensitivities we are no longer so sure. The advocacy for euthanasia is a simple case in point as is abortion, so maybe murder is not so simple after all the a person is suffering, and the child will just be a drain on society. Stealing is also not so simple we all grew up on Robin Hood. His motto was steal from the rich and give too the poor this makes perfect sense to most of us .Now it becomes clear that when it comes to משפטים we have to watch them and make sure we don’t loose our torah Ethics to our modern Sensibilities.
וְכִי תֹאמְרוּ מַה-נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת הֵן לֹא נִזְרָע וְלֹא נֶאֱסֹף אֶת-תְּבוּאָתֵנוּ.
The question seems to be wrong, in the seventh year we eat the crop of the sixth year so what is the posuk asking what will be in the seventh year, it is the wrong question? The Sefer Peh Kodesh has an amazing Psychological insight. The Gemara in Yoma says
אינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו .That means that a person who knows that he is provided for in the future is more psychologically fulfilled. Now we understand the Posuk easily. It is talking about the seventh year but since in his mind he is concerned about the upcoming year he is unfulfilled so Hashem in the next posuk
says וְצִוִּיתִי אֶת-בִּרְכָתִי לָכֶם so he knows this year and next year he will be fulfilled.

כִּי-לִי בְנֵי-יִשְׂרָאֵל עֲבָדִים עֲבָדַי הֵם אֲשֶׁר-הוֹצֵאתִי אוֹתָם מֵאֶרֶץ מִצְרָיִם

Why does the Posuk have a double wording עֲבָדִים עֲבָדַי? There is a din in the Rambam that a slave immerses himself and he has in mind for his freedom he goes out free. The din only applies when he was sold by his previous owner, but if was sold by the government "גבהו הגוי בחובו" his intention by the immersion does not affect the status of the Slave and he does not go free. In our Posuk Hashem is saying I bought you as Slaves but you can't immerse to be free like the din of a slave because I bought you as a governmental purchase מֵאֶרֶץ
מִצְרָיִם.

אֶת-כַּסְפְּךָ לֹא-תִתֵּן לוֹ בְּנֶשֶׁךְ וּבְמַרְבִּית לֹא-תִתֵּן אָכְלֶךָ. אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר-הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם לָתֵת לָכֶם אֶת-אֶרֶץ כְּנַעַן לִהְיוֹת לָכֶם לֵאלֹהִים

The Yalkut says on this Pasuk whoever lends with interest it is as if he is saying he has nothing to do with Yetizas Mitzrayim. What is the connection between Yetizas Mitzrayim and interest? The first answer is if someone gives you a lot of money and tells you my gift is conditional. The condition is if any of my children need money in the future you will lend it to them without interest so to says the Chasam Sofer Hashem when we left Mitzrayim Hashem took us out with great wealth. There was a condition in the torah lending without interest to Jews who are Hashem's children. This is the connection between Yetizas Mitzrayim and interest The Darash Vihaiyun has another answer. They ask why where the Mitzrayim Punished for enslaving the Jews after all Avraham was told in Golus the Egyptians would ועבדום וענו אותם the Ravad answers they added the work was בפרך and now we understand the connection between Yetizas Mitzrayim and Interest that is the Egyptians worked us בפרך hence taking interest.
וּבַשָּׁנָה הַשְּׁבִיעִת שַׁבַּת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ שַׁבָּת לַיהוָה שָׂדְךָ לֹא תִזְרָע וְכַרְמְךָ לֹא תִזְמֹר
The Har Tzvi points out a inconsistency in our Parsha. When talking about Yovel all the Issurim are written in plural לא תורעו ולא תקחו .Then by Shmitah it speaks in singular. The answer is simple the Din of Yovel is Only when most Jews are in Israel the din of Shmitah is if even one Jew is there he must keep Shemita. Therefore the Posukim are exactly to this point.

וְקִדַּשְׁתֶּם, אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה, וּקְרָאתֶם דְּרוֹר בָּאָרֶץ, לְכָל-יֹשְׁבֶיהָ; יוֹבֵל הִוא, תִּהְיֶה לָכֶם, וְשַׁבְתֶּם אִישׁ אֶל-אֲחֻזָּתוֹ, וְאִישׁ אֶל-מִשְׁפַּחְתּוֹ תָּשֻׁבוּ

The Pnei Yeshouah asks what does it mean לְכָל-יֹשְׁבֶיהָ.It is only the slaves are going free? He answers based on a Gemara in Kiddushin. The Gemara says "whoever buys himself a Jewish slave Buys Himself a Master". This is Because Halacha says if there is one pillow in the house the servant gets it, and the servant must be served food of equal or greater quality then his master. Therefore now the Posuk is clear לְכָל even the masters of the slaves.

לֹא-תַעֲשׂוּ לָכֶם אֱלִילִם וּפֶסֶל וּמַצֵּבָה לֹא-תָקִימוּ לָכֶם וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם לְהִשְׁתַּחֲו‍ֹת עָלֶיהָ כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם אֶת-שַׁבְּתֹתַי תִּשְׁמֹרוּ וּמִקְדָּשִׁי תִּירָאוּ

The Chasam Sofer asks if Hashem dislikes stone floors why did he command that the Beis Hamikdash be made with them and what is the connection to Shabbos? The answer is simple stone floors in the Beis Hamikdash are needed because of the blood of the Korbanos would muddy a sand floor. The connection to Shabbos is because on Shabbos you would need to clean it up. That would mean you would be Desecrating Shabbos it is this very reason that Hashem wants the stone floors. Therefore the Parsha ends talking about the stone floors and Shabbos.

Anonymous said...

וְצִוִּיתִי אֶת-בִּרְכָתִי לָכֶם בַּשָּׁנָה הַשִּׁשִּׁית וְעָשָׂת אֶת-הַתְּבוּאָה לִשְׁלֹשׁ הַשָּׁנִים

Why does the posuk use the word צִוִּ everything was created with a commandment? Later in the torah Rashi provides with the answer there the posuk saysצַו אֶת-אַהֲרֹן Rashi says on it לזרז במקום שיש בו חסרון כיס Its talking about a place where there is loss of money. The posuk is saying with help of Rashi's explanation that even thought there is a loss of money if you keep Shmitah Hashem will make up for it.

Anonymous said...

2) The Chasam Sofer asks on this Posuk why hashem has to cause a miracle to happen why not just cause a sudden influx of money from an external source. He answers based on a Gemara in Baba Metziah which says a person would rather have a Kav (measure of grain) of his own then from his friend. Therefore Hashem in order for us to enjoy the Bracha fully makes it seem like our own work.

וְכִי-יָמוּךְ אָחִיךָ עִמָּךְ וְנִמְכַּר-לָךְ לֹא-תַעֲבֹד בּוֹ עֲבֹדַת עָבֶד

Rav Shlomo Gantzfreid the Baal Kitzur Shulchan Aruch asks why does the Posuk use repetitive language saying עֲבֹדַת עָבֶד? He translates don’t do the work of a slave. This is busy work to assure he does not become lazy. Hashem is warning us when you have a Jewish slave don’t work him as you would a regular slave there is an extra precaution you have to take.

Anonymous said...

וְכִי תֹאמְרוּ מַה-נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת

The Dubbno Maggid why is it that only if you ask questions on Hashem then you get a Bracha? He answered there are two types of Brachas one he will cause a open miracle and there will be more grain in the field and he will be forced to hire extra help. Then there is a second miracle that you eat less and you are satisfied this is the higher level of miracle, and that you get without questioning.

Sefira Beards

Hat Tip: eSefer

Parshas Emor- Sabbath of all Sabbaths

Quickie/Funfact: The Torah usually lists FATHER before MOTHER when the two are mentioned. Why does the Torah switch the order regarding the allowance for a Kohein to come in contact with relatives who have died? (21:2)

The Kli Yakar answers that since the Kohein's mother married into the priesthood but is not inherently a kohein, one might have thought that the kohein would not be allowed to be involved in her burial. Since the halacha regarding the mother is less obvious, she is mentioned first in this situation.

*Courtesy of Rabbi Dov Lipman Shlit"a

"Sheishes Yamim Taaseh Milacha U'Vayom HaShivi Shabbos Shabbason"

"On Six Days Work is done, and on the Seventh it is the Sabbath"

HaGaon R' Dov Ber Rappaport, makes a very interesting observation on the wording of this Pasuk. There are three places in the Torah when the Torah makes reference to Shabbos and calls it "Shabbos Shabbason" (Emor,VaYakel, and KiTisa) nevertheless in Parshas Yisro (Aseres Hadibros) and in Parshas V'Eschana the Torah makes no reference to Shabbos Shabbason and only calls the day "The Seventh Day, Shabbos". Why does the Torah do this?

Rav Rappaport answers that a distinction can be drawn from the Gemara in Messeches Brachos (35b). The Talmud states, "A time when Klal Yisrael does what Hashem wants of them, other people will do their work for them." We see from this adage that those people who do what Hashem asks of them every day of the week it is "Shabbos," because they have no work to do! Therefore if every day is Shabbos for them, then the real Shabbos is really Shabbos Shabason – The Sabbath of Sabbaths. According to this logic anyone who does not do the will of Hashem, and do manual labor during the week for them in fact, Shabbos is Shabbos not Shabbos Shabbason.

From here we can now properly understand why the Torah makes different references to Shabbos at different times in the Torah. In Vayakel and KiTisa the Torah is talking about those people who do the will of the Ribbono Shel Olam, therefore the Torah says "Shabbas Shabbason." In Parshas Yisro and V'Eschanan however the Torah says, "For Seven Days you shall work." In this case the Torah is referring to those people who do not do to the will of Hashem and are therefore forced to work for six days of the week and only on the Seventh do they celebrate the Holy Shabbos.

HAVE A FANTASTIC SHABBOS!

Anonymous On The Parsha

Once again, I would like to give a tremendous thank you to the "anonymous commenter" on the last post, who so graciously offered these beautiful Divrei Torah :

וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה אֱמֹר אֶל-הַכֹּהֲנִים בְּנֵי אַהֲרֹן וְאָמַרְתָּ אֲלֵהֶם לְנֶפֶשׁ לֹא-יִטַּמָּא בְּעַמָּיו

Rashi says on this Posuk is teaching us to warn the adults regarding the minors. What does this mean? The Chasam Sofer offers a few answers .The Cohen's children are of a special status genealogically. The reason for this is because of the Laws of the Kehunah. The reason by a non-Cohen a child is believed to be of his Parents is because of the law of majority. This in legal reasoning is a weak argument. This means we believe the mother to say who the father of the child is on her word. This by a Cohen says the Chasam Sofer is different. There is a law in Kehuna that if the wife of a Cohen is attacked, the wife is no longer allowed to live with her husband. The reason for this is if there is a child sired thereafter it has a special status of a Chillul. This child loses the special status of Kehunah and can not do the service in the temple. It also brings shame to the family to prevent all of this we know that the wife of the Cohen will admit right away that she was attacked, and will not consider continuing living with her husband. Therefore her children have the special strong genealogical status so Rashi says you have a special connection with your children henceforth you the Cohen must be extra careful about your minors. The second less legalistic reason is also to do with the Technical aspects of Kehuna .Kohanim do not receive a plot of land in Israel as do the other tribes. The Kohanim also subsist on Terumos and Masseros .It is for these reasons the Kohanim have a special warning from Rashi to watch out for the younger ones. That is because there was no regular source of income not land or regular finances. Therefore Rashi specifies that special care must be taken of the Minors as they have no source of income. A third reason given by the Chasam Sofer has to do with the special Genetic trait that all Kohanim are supposed to have that is they are a "Lovers of Peace and a pursuers of Peace" as there grandfather Aharon HaKohen was. Therefore they are especially meant for doing Hashem's work of bringing the Jews closer to Hashem. This being defined as Kiruv with this holy work says the Chasam Sofer comes great responsibility. That is to "warn the adults regarding the minors" meaning to warn them not to got overly involved in the others peoples lives seeing that they can influence you the other Kohanim in the negative so it is your job to forewarn them that is to be לְנֶפֶשׁ לֹא-יִטַּמָּא

וְכִי-תִזְבְּחוּ זֶבַח-תּוֹדָה לַיהוָה לִרְצֹנְכֶם תִּזְבָּחוּ

The Posuk structure is very strange what does it mean "When you give a Korban it should be willingly? The answer is Profound the Korban we are referring to is a Todah which is given after going through a life threatening experience. The person might say to himself, why should I thank God After all the reason I got out of this situation is because God put me into this situation? The Posuk foresees this situation and says no that is not the case you must give it לִרְצֹנְכֶם, and you must recognize that even though in your limited life view it was a negative experience your belief in Hashem tells you needed it.

בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה חַג הַסֻּכּוֹת שִׁבְעַת יָמִים לַיהוָה
וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים וַעֲנַף עֵץ-עָבֹת וְעַרְבֵי-נָחַל וּשְׂמַחְתֶּם לִפְנֵי יְהוָה אֱלֹהֵיכֶם שִׁבְעַת יָמִים

The Sefer Bnei Yissachar has some very interesting Remazim for Succos. It is said that the Lulav includes all of the Torah. The Bnei Yissachar Illustrates this point .The Torah starts with the word בְּרֵאשִׁית and ends with the words לְעֵינֵי כָּל-יִשְׂרָאֵלthe navi starts with וַיְהִי אַחֲרֵי מוֹת מֹשֶׁה and ends in Divrie Hayomim with אֱלֹהָיו עִמּוֹ וְיָעַל you put together the last and first letters you get Lulav. It is also interesting to note that Lulav is an Acronym for the words וטהר לבנו לעבדך באמת take the first letters and again you have Lulav. Another interesting one comes from the word Sukkah the structure of the letters can actually teach you the Halachos of how many walls are required to have a kosher Sukkah. There are 3 types of Kosher Succos one a Samech which has 4 walls first letter of the word Sukkah. Then a Mem which has three and half walls the second type of kosher Sukkah and then a Heh 2 and a partial wall the Third type of Kosher Sukkah and making up the word Sukkah.

וּקְרָאתֶם בְּעֶצֶם הַיּוֹם הַזֶּה מִקְרָא-קֹדֶשׁ יִהְיֶה לָכֶם כָּל-מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ חֻקַּת עוֹלָם בְּכָל-מוֹשְׁבֹתֵיכֶם לְדֹרֹתֵיכֶם

The Posuk makes a very strange comment "and you call in middle of this day" what is its significance? The Brisker Rav answers based on a Rambam months are sanctified based on two witnesses. It would happen every once in a while that the witnesses would come late and say a while back I saw the moon and it was Rosh Chodesh. The Rambam says in this situation we declare the day the witnesses saw the moon Rosh Chodesh. This means in middle of the day it can theoretically become a day of Yom Tov. This Posuk is talking about Shavous which is not based on Rosh Chodesh but on Sefirah meaning once Pesach happened count Sefirah and in the end is Shavous. Therefore our Posuk says בְּעֶצֶם הַיּוֹם הַזֶּה on Shavous is the only day you can be מִקֹדֶשׁ in middle of the day because it is definitely Shavous because Rosh Chodesh does not affect it.

דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם מוֹעֲדֵי יְהוָה אֲשֶׁר-תִּקְרְאוּ אֹתָם מִקְרָאֵי קֹדֶשׁ אֵלֶּה הֵם מוֹעֲדָי שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן מִקְרָא-קֹדֶשׁ כָּל-מְלָאכָה לֹא תַעֲשׂוּ שַׁבָּת הִוא לַיהוָה בְּכֹל מוֹשְׁבֹתֵיכֶם

Why did this Parsha in the first Posuk start talking about Yom Tov and in the next Posuk talk about Shabbos? The Vilna Gaon provides the answer there are שֵׁשֶׁת יָמִים that are from the Torah but you are allowed to do Melacha for food. The first and last day of Pesach make 2 days and a third is one day of Shavous a Fourth is a single day of Rosh Hashanah and then again 2 days of Succos adding up to 6 days that the Torah gave us But then the last Yom Tov is שַׁבַּת שַׁבָּתוֹן Yom Kippur and Hence the connection of the two Posukim is Explained.

וְלֹא תְחַלְּלוּ אֶת-שֵׁם קָדְשִׁי וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל

The Posuk seems to be repetitive "do not desecrate my name and I will be holy"? The Posuk is issuing a special warning. The Posuk is addressing certain special situations where there is potential for booth. The airplane minyan has a lot of potential for people who have never seen a davening before to see it first hand and take part aוְנִקְדַּשְׁתִּי ְ but on the flip side it also has potential to be תְחַלְּלוּ אֶת-שֵׁם קָדְשִׁי with people being inconsiderate to the people sitting in this seats closest to the Minyan. Therefore Hashem in this Posuk is telling us see the Posuk when you go to make a Kiddush Hashem make sure וְלֹא תְחַלְּלוּ אֶת-שֵׁם קָדְשִׁי וְנִקְדַּשְׁתִּי.

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.