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Filed under: PARSHA BICHUKOTY
BS”D Bichukoti
Parshat Bechukotai contains “The Tochachah,” (warning rebuke) section that vividly describes the horrible calamities in painfully rich detail that will befall the Jewish people if they don’t listen to God and don’t observe His commandments. (Va’Yikra 26:15). Jews are entangled through commandments to God. When Jews insist on independence from God their transgressions bring Torah curses in this world or next or both. Jews who live NOT FOLLOWING TORAH their relationship with GOD LACKS PERSONAL PROVIDENCE they could have. The relationship imposed on us with God by the Torah is a two-way street. In “The Tochachah” its written “I also shall walk unto them with “keri” (randomness)…” . This is because of non observance of the Torah. When that happens, all Hell breaks loose. When Jews got disentangled from God, they became deprived of their Divine protection and became prey to the forces of nature and nations of the world. The admonitions, “The Tochachah,” are the prophecies of future misfortunes that can happen as a result of our sins. What’s described here is what follows automatically because of disentanglement from the Divine.
The Ramban explains at length about the two rebukes that appear in the Torah – the one in Bechukotai describes the exile of Babylon, and the one in Ki Tavo describes the exile of Rome, from which we will be redeemed and there won’t be another exile. The verses of admonitions called“The Tochachah“ (are also called curses). Much of them revolve around a mysterious word – “keri” – spelled Quf-Resh-Yud. This word shows up for the first time here, it is repeated seven times, never to be found in the whole of Scriptures (Tanach) again. These are the verses containing this word:
- “And if ye walk unto Me keri…” (Lev. 26:21)
- “And if in spite of these things ye will not be chastised unto Me, but will walk unto Me keri…” (Lev. 26:23)
- “And then will I also walk unto you with keri…” (Lev. 26:24)
- “And if ye will not for all this hearken unto Me, but walk unto Me with keri…” (Lev. 26:27)
- “And then I will walk unto you with a fury of keri…” (Lev. 26:28)
- “And they shall confess their iniquity, and the iniquities of their fathers, in their treachery which they committed against Me, and also for having walked unto Me with keri.” (Lev. 26:40)
- “I also shall walk unto them with keri…” (Lev. 26:41)
The word “keri” plays a central role in the rebukes, because it is the condition on which the curses are based as it is written :
“And if ye walk unto Me keri…” Amazingly, the punishment is also summarized with the same word – “I, also shall walk unto them with keri…”
What does this word mean? Rash”i – Rabbi Shlomo Itzhaki and Rashbam – Rabbi Shmuel Ben Meir, a leading French Tosafist and grandson of Rashi (1085 – c. 1158) – derive the root of this word from the word “kara “– “to happen.” Thus, they translate keri as “casually” or “inconsistently.” According to most commentators, this word connotes casualness, happenstance or randomness. In this understanding, if the nation serves God haphazardly, inconsistently – it is counted as a sin. “If they walk casually with Me,” says God, “I will walk casually with them.Rabbeinu Bachya and the Ohr Hachaim teach that the word “keri” connotes an erroneous world-view ascribing everything to a blind chance. Being a view of the world, in denial of Divine Providence.
The “Tochachah,” is very scary, being full of Frightening prophesies of the exile and tragedies that would befall Israel. There is a custom to call no one to the Torah for the reading of the verses containing the (admonitions) “Tochachah,” – the reader of the Torah himself makes the blessings himself without his name being called.
There is One specific law whose violation is mentioned explicitly in relation to the Tochacha, “Then shall the land make up for its Shabbat years throughout the time that it is desolate and you are in the land of your enemies…It shall observe the rest that it did not observe in your Shabbat years while you were dwelling upon it” (26:34-35). Strangely, it seems that the lack of observance of the relatively remote laws of Shemittah (which occurs only once every seven years) can cause the exile. As the Seforno says, “[The Torah] singles out the laws of Shmittah of the land because failure to keep them causes exile from the land. Our right to remain in the land of Israel depends on the fulfillment of this particular commandment.
Shmittah involves three rules. First, during the seventh year of the cycle, no agricultural work such as planting or plowing may be done. Second, all produce that grows during the seventh year is considered Hefker (ownerless) and may be taken by rich and poor alike, no matter who owns the farm or planted the seeds from which the produce grew. Also, no one is allowed to hoard produce in the usual fashion of harvesting. The third rule is that the seventh year automatically cancels all loans. Borrowers are released from their obligation to pay back, and lenders are forbidden to press the borrowers for their money. The laws of the Smittah, protect the rights of the poor and down trodden upon this our dwelling in the land depends. We also see this in the words of the prophets who give us many rebukes against social injustice as the prophet Isaiah states:
” The wasted city is broken, every house is closed for entering “. (24:10)
Rabbi Kara states this is Jerusalem, formerly the joyous city, it will be called the wasted city. The Radak and Ibn Ezra tell us that most houses shall be deserted. There will be no reason for anyone to enter.
Know. “Svit” produce of the 7th year is uniquely Holy and is meant to be eaten. It is the only food with elevated Holiness, like Trumah but it is permitted for any Jew to eat, and one does not have to eat it in purity like Trumah.
In our parsha called “In my Statutes” we find not “statutes” discussed. These being the Biblical laws which defy human rational explanation, but what we find here are “mispotim” , this is the category of laws involving social regulations. We find laws concerning vows, specifically when one vows a vow to dedicate something to give to Hashem.. Beginning with a person’s valuation, then is discussed vowing a animal, his house or field and finally the parsha and the book of Vayikra (Leviticus), also called “Safer Cohaniam” concludes discussing miser, the tithe of produce and the herd and the parsha ends with the words בהר סיני. The name of last weeks parsha.. Again we see the idea as in last weeks parsha, that the social laws, “mishpotim” are essensial and fundamental thus they are delivered under the title called in “Har Seni” . This being a internal aspect of the Torah.as its written “You shall love your neighbor as yourself; I am the Lord.” (Lev 19) , is the essential principle of the Torah. But why in the beginning of our parsha does it say Bichucoti (In my statutes) when “statutes” are not discussed in the parsha. ? “In my Statutes” literally alludes to the commandments called “mispotim”. As Rabbi Bergstien once said that one must first express the love of their fellow men before approaching the True love of God. Once this is achieved one can ascend upward through the love of Hashem through the “chukim” (Statutes). Thus in the midst of the statutes are the “mispotim”, as the marrow of the bone is where the blood is produced. This is enough for those who understand. The parsha begins telling us of Blessings for observing Gods Laws and curses for their non observance. The Torah requires from us observance of Its “mishotim” (Social Laws). They being a revelation of love for our fellow creations and proper conduct in society. While the inner aspect involves the expression of love of Hashem , that is expressed by “chukim”. “Chukim” are the major body of laws in safer Cohaniam, where we find laws concerning the service of the Cohaniam in the offering of the Holy Temple.. But in our parsha “Chukim” are not taught but our parsha discusses vows which are of the group of mitzvoth called “mishpotim”.. Vows are fundamental to all, as all depends on honesty. As the Torah is called Torah אמת. Thus we see here that to be in this state of “Har Sini” requires complete honesty. One may think that if they say one thing and do something else it is no big deal but in our parsha we see many curses for one who does not stand by their word. So let us never forget our “obligations” and keep our “word”. The sages say that to not fulfill what one says reflects a lack of honesty. Thus we see how careful one must be with their word. Being in “Har Sini” is being in Truth. To separate from this is to separate from life itself. Thus we see all the curses in the parsha. How much better is it to walk in truth. The Torah itself is called “Truth”.
According to Rabbi Yishmael, our parsha is what Moses referred to as The book of the covenant” which Moses read before the Israelites at Sinai; it was the subject of the covenant at their Receiving of the Torah. An analysis of this week’s parsha discerns what it the basis of the covenant between God and Israel and the platform on which all 613 commandments are based
Its written
“He took the Book of the Covenant and read it so the people could hear; they said, “All that the LORD has spoken, we will do and we will listen
In the Mechilta of Rabbi Yishmael on this verse it says:
“He took the Book of the Covenant and read it so the people could hear – but we were not told from what point he read it to them.”
Rabbi Yishmael says:
What does it say at the beginning of this narrative?
The land shall rest, a Sabbath unto the LORD; six years you shall sow, etc. – sabbatical and Jubilee years, the blessings and curses.
At the end of the matter, what does it say?
These are the statues, the laws and the teachings.
They said: We accept it upon ourselves; when he saw that they had accepted, he took the blood and sprinkled it on the people, as it says: Moses took the blood and sprinkled it upon the people.
He said to them: you are now bound; tomorrow, come and receive all the commandments.
Rabbi Yishmael skips from the middle of the book of Exodus all the way to the end of Leviticus to identify the portion of the text in question called “The Book of the Covenant”. The first is the opening verse of our parasha: “The LORD spoke to Moses on Mount Sinai, saying.” (Leviticus 25:2).
The “The Book of the Covenant” includes Torah concerning the sabbatical and Jubilee years, the blessings and curses, the exodus from Egypt, the freeing of slaves. ON THESE THINGS THE COVANANT IS BASED !
When we examine the Hebrew text of the verse “Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land.” (Vayikra 26:42) we find that here is the ONLY PLACE IN THE WHOLE TORAH WHERE YAAKOV IS spelled with an additional letter vuv before the final letter. This highly unusual. The God certainly know how to spell so this must allude to something deep.
Rashi on this brings a Midrash (Toras Kohanim 8:6) which notes that there are four other places in the prophets where this spelling is used. The sages explain that these five examples correspond to the five times that Eliyahu’s (Elijah) name is spelled unconventionally without the vuv.
The Midrash further explains that Yaakov “took” the extra letters from Eliyahu as a guarantee, that Eliyahu would one day herald in the redemption. Hence, the Midrash concludes, the source of the extra letter vuv in Yaakov’s name is the missing letter from Eliyahu’s name.
Yaakvov understood that, given Eliyahu’s mission of peace, we would need the power of the letter vuv. One of the primary grammatical uses of the letter vuv is to joins things together. This alludes to the fact that the greatest guarantee of redemption is creating peace within our communities. This is the most certain way to make sure that Eliyahu returns for the redemption.
Then we can see the words of our parsha fulfilled “ You shall eat the old, and bring forth the old because of the new you bring out” with our righteous Mashiach quickly in our days.
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We also learn concerning the treasure of this repleteness and its value over the things of this world, in tractate Bava Batra, from the words of King Menaboz: “My fathers gathered for this world, I gathered for the next; my fathers gathered treasures of money, I gathered treasures of souls,” 19
One who lives for the spiritual, working on himself developing the powers of his soul and helping others making the world a better place, doing the will of the God will find great “ repleteness” , Treasure in the world which is to come. When he comes to that world all those souls he helped will be to his credit before the Supernal court and the God.
But one must not believe that the benefits the Master bestows on His servants are only in the next world, which does abound with treasure, if one fulfills Divine Will. Yet Rabbi Avdimi of Heafi teaches that since the day the Temple was destroyed, prophecy has been taken from the prophets and given to the wise.2o
That right, powers of Divine revelation in the form of “intuition”, creative inspiration visions dreams and of course unique divine providence will come to visit you ! Prophesy will return with the coming of the Messiah.
In Deuteronomy it states: “You who cleave to God are alive this day.”
In tractate Sanhedrin it is explained that just as you are alive today so shall you be in the World to Come.21 This cleaving to the Holy One is life, as it states in the Song of Songs: “love as strong as death”; just as you are alive today so shall you be in the World to Come.
The desires which you develop in this world are what you take with you to the next so make sure these desires you can act upon if you do not have a physical body. Make all your desires those of you soul.
This idea of assuming our position in this world as in the World to Come is as Rabbi Sheshbesh’s teaching that whoever teaches Torah in this world will do so in the next-and again this teaching does not only prepare us for the World to Come but. as Rabbi Elazar teaches, every teacher that leads his community with mildness in this world shall lead them in the next.22
So in this world be a kind caring person
The sages teach that each good deed we do will testify for us in the World to Come. 23 At that time the Holy One, blessed is He, shall take the sun from its sheath and from this the righteous will be healed, but this shall be punishment to the wicked. as we learn from Rabbi Shimon Ben Lakish in tractate Avodah Zarah. 24
16.Bava Kamma 17a.
17.Bava Metzia 88b.
18.Bava Batra lOa
19.Ibid. lla.
20.Ibid. 12a.
21.Sanhedrin 90b.
22.Ibid. 92a.
- 23.Ibid. 2a.
- 24.Avodah Zarah 3b
Filed under: Great Days, heaven, messiah redemption, Olam haba-The World to Come, redemption messiah, The Temple, The World to Come, Tikunney Zohar, world to come | Tags: GRA, sister of vilna goan, The world to come, WORLD TO COME
UPDATED July 2 2014
The source of everything in the next world is “Bina” (Divine understanding), from which all the faces, all the Mochin (brain-consciousness illuminates), for it is the spring and the source of everything, and all the candles and lights are lit from there. You need to get some now before you enter “The World to Come
“Don’t abandon the Torah of your mother” (Prov. 1:8).
One needs to have clothing this is the “Tzitzit”, and wrapping of the arm “Tefillin” as it says, “The prayer of a poor man, because I am wrapped” (Psalms 102:1). Saying of Shema in its proper time. Without these 3 they goe out “without כסף (money)” , they leave this world after this life without any currency of the Word to Come. They won’t have any portion in the כסוף (money) of the world to come.(Tikuny Zohar Page 22B)
The sister of the Vilna Gaon and another woman took on the arduous task of collecting money and distributing it to the needy families of their city. Subsequently, they made a pact between them that the one who passed away first would visit the other in a dream and describe the portion that was awaiting her in the World to Come. Shortly after the second woman’s passing, she appeared to the Gaon’s sister in a dream and told her, “I am not permitted to reveal details concerning the World to Come, but I can tell you the following: One day while we were out collecting funds, you caught a glimpse of a person who had given generously to our cause in the past walking on the other side of the street. Quickly, you called to her, waving your hand to get her attention. When you arrive here, you will receive great reward even for the additional effort of waving your hand.” We must never underestimate the importance of our every effort on behalf of others, and in turn, the great reward that awaits us in the World to Come for each and every one of them.
In Brochot 17a: it teaches that in the World to Come, there will be no eating, no drinking, sex , no business, no jealousy, no hatred. Rather, there will only be righteous people sitting with their crowns on their heads enjoying the light of God.
Reality will ascend in the seventh millennium to Binah , in the eighth millennium to
Chochmah, and in the ninth millennium to the Upper Dat, which is in the “Mazalin the 13 Tikunei Dikna.They are a emanation of Keter.
Prophet Haggai says
” Thus says YHVH TSVAOT yet again in just a little while I will shake the Heavens and the Earth the sea and the dry land. I will shake all the nations. The costliest of the nations shall come. I will fill My house with Glory says YHVH TSVAOT . The silver is Mine the Gold is mine says YHVH TSVAOT. The glory of the latter house shall be greater than that of the former says YHVH TSVOAT. In this place I shall give Peace says YHVH TSVAOT. (2:6-9)
The Metsudat David says that when the Holy Temple is built there shall not be any violence or theft, but there shall be peace. We see more effect of the Holy Temple from the prophet Isaiah:
” It shall come to pass on that day that the burden shall be removed from Your shoulder, and the yoke from your neck. The yoke shall be destroyed because of fatness ” (10:27)
The Vilna Goan explains because of the oil of lighting the menorah in the Temple. All who take upon them selves the yoke of Torah. There will pass from them the yoke of this world. The Prophet Jeremiah also gives us insight into this new divine revelation:
” This shall be the covenant I shall make with the house of Israel after these days says YHVH. I will put the Torah in their inner parts and write in their hearts and will be their Eloheme, and they shall be my people. They shall no more teach each man his neighbor and every man His brother saying, know YHVH as they shall all know me from the least of them to the greatest of them says YHVH. For I will forgive their iniquity and remember their sin no more “(31:32-33)
The Radak explains all will know Hashem the small to the great. The difference at this time will be what is done with this knowledge. People will excel over others by Their application of this knowledge to the fear of Hashem and to walking in His ways. The Metsudat David explains the phrase ” after these days ” as referring to after the exile. This being the time that “all will know Hashem” after having Their iniquity forgiven they shall be pure and clean, and therefore they shall know that YHVH is ELOHEME. The Prophet Joel also describes this new spiritual elevation:
” It shall come to pass afterwards I will pour out my spirit on all flesh, and your sons and your daughters shall prophesy, your old men shall dream dreams and your young men shall see visions. Also upon the servants and the hand maids in those days I will pour out my spirit “(3:1)
The Radak explains the world will be filled with knowledge of Hashem. Everyone of Israel will experience Ruach Ha Kodesh (Holy Spirit). There shall rest upon Israel the spirit of YHVH which is chochmah (wisdom), Binah (understanding), spirit of advice and Givurah. The Metsudat David says this will happen in the time of Messiah. In the teaching of Isaiah we see the result of this Ruach Ha Kodesh :
” In that day shall you say praise YHVH , call upon His name and make his doings among the people. Make mention that His name is exalted ” (12:4)
The Radak explains that the Jewish people will call to the nations in the name of YHVH . The Holy Blessed name that is not spoken now YHVH, will then be spoken as it is written. As is taught by Rabbi Nachman bar Yitzchak in the Talmud in tractate Passachim. From the prophecy of Zechariah we see how this Ruach Ha Kodesh will effect the nations:
” Sing and rejoice oh daughter of Zion, for I come and I will dwell in the midst of you says YHVH, and many nations will join themselves to YHVH, on that day they shall be my people and I will dwell in the midst of you and you shall know that YHVH TSVAOT has sent me to you and YHVH shall choose Yehudah as his portion in the Holy land, and He shall choose Jerusalem again. Be silent all flesh before YHVH for He has roused himself out of his Holy habitation ” (2:14-17)
The Radak says this prophesy describes the pleasantness of Holiness in the future during the days of Messiah this will even pass over to the nations and many will join Israel. Rashi brings to our attention that because of the seventy languages of men and the four corners of our Talit that each Jew will have two thousand eight hundred gentiles coming to him. The Metsudat David says the Shechinah shall dwell in Jerusalem. Concerning ” Yehudah is His portion ” we learn Yehudah is the portion of the Holy one. Concerning this the Prophet Zechariah states:
“Thus says YHVH TSVAOT it shall come to pass that there shall come people and the inhabitants of many cities and the inhabitants of one city shall go to another saying let us go speedily to entreat the favor of YHVH , and seek YHVH TSVAOT. I will also go and many people and strong nations will come to seek YHVH TSVAOT in Jerusalem and to pray before YHVH. Thus says YHVH TSVAOT, in those days it will come to pass that ten men out of all the languages of the nations will take hold and seize the corner of the garment of He that is a Jew saying, we will go with you for we have heard Eloheme is with you” (8:20)
From the words of the Prophet Jeremiah we can see a bit of to what extent Jews and gentiles alike are going to change :
” At that time they shall call Jerusalem the thrown of YHVH and all the nations shall be gathered to it. To the name of YHVH to Jerusalem, Nor shall they walk anymore after the stubbornness of Their evil heart ” (3:17)
The Radak says no longer will Yisrael or the nations walk after their stubborn hearts, which refers to the hardening of the heart. Metsudat David says at the Thrown of Hashem Jerusalem they shall see the Shechinah. In the Talmud in tractate Bava Batra1, Rabba said in the name of Rav Yochanan, in the future the Holy One will lift up Jerusalem three parsa high, but the sages say it will be lifted up to the space equal to that which it occupies. At that time Jerusalem shall not be as today. As in the future only those invited will be able to go up. Also looking at the words of the prophet Micah we can see how all the nations come to recognize that Hashem dwells in Israel :
” In the last days it shall come to pass that the mountain of the house of YHVH shall be established on the top of the mountains. It shall be exulted on the top of the hills. Peoples Shall stream towards it. The nations shall say come let us go to the mountain of YHVH the house of the God of Jacob. He shall teach us His ways and we shall walk in His paths. For the Torah shall go out from Zion and the word of YHVH from Jerusalem. He shall judge between many peoples and shall decide concerning the strong nations afar off. They shall beat Their swords into plowshares and their spears into pruning hooks. Nation shall not lift sword against nation. Nor shall they learn war anymore, Each man shall sit under His vine or Fig tree. None shall make Them afraid for the mouth of YHVH TSVAOT has spoken it. (4:1-4)
The Radak tells us all the gentiles will say to their friends let us go to Jerusalem, and go up to the house of Hashem. The Metsudat David says they will go up to Jerusalem to learn the Torah. The Messiah will be the ruler on all the peoples, and there will no longer be war among the nations, as He will make peace between them. We have seen how all the nations will be effected by Divine revelation, yet even after all this it appears that there shall be a few stragglers Who will need more persuasion as we see in the Prophesy of Zechariah:
” And it shall come to pass that everyone that is left of all the nations Who come against Jerusalem shall go up from year to year to worship the living king YHVH TSVAOT , and to keep the feast of Succoth and whoever does not come up of all the families of the Earth to Jerusalem to worship the king YHVH TSVAOT, upon them there shall be no rain ” (14:16-17)
The Radak says, those of the nations that are left after the war will turn to Hashem with all of their Heart. The war will happen in the time of Succoth. The nations shall see the wonders of Hashem. If they do not go up the nation’s land will not have rain.
Rabbi Yochanan informs us in Midrash Rabbah2 concerning the Song of Songs that Jerusalem in the time to come will extend as far as Damascus. allowing room to accommodate many. From the words of the Prophet Isaiah we see that over all the effect of the work of Messiah will be wide spread:
” And it shall be in the last days that the Mountain of the house of YHVH shall be established on the top of the mountains and be exulted above the hills. All the nations shall flow into it. Many peoples will shall go up and flow into it and say come let us go up to the mountain of YHVH to the house of the God of Jacob. He will teach us his ways, and we shall walk in His paths. For out of Zion shall go forth the Torah and the word of YHVH from Jerusalem. He shall judge the people among the nations and decide among many people. They shall beat their sword into plowshares and their spears into pruning hooks, nation shall not lift sword against nation neither shall they learn war any more ” (2:2-4)
1. 1Talmud Tractate Bava Batra 74b
1. 2Midrash Rabba, Song of Songs
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