The יש

The Torah describes the behavior of Klal Yisrael leading to the tochacha, אם תלכו עמי בקרי. It is an interesting words and the meforshim give different explanations to explain the meaning. But why use such a strange word?

The Ariza"l teaches that the word עמר has the same gematria as the word יש. What is the connection? During the days of the Omer one is given the time to work on self improvement and polishing one's soul. It is the time to nullify one's יש, one's own ego and connect to Hashem (Neshivos Shalom.) However, paradoxically by nullifying one's own personal interests and by focusing on one's connection to Hashem, that is how one's יש is developed. One's true יש is to be in touch with the Divine connection within the individual. 

The Zohar Chadash says the word יש stands for יובל שמיטה. In other words, it is by ceasing to be engaged in our normal worldly pursuits that we can be focused totally on our connection to Hashem. That is why in yoval lands return to their owners, it is reflective of people returning to their source, returning to their true יש, which is by turning themselves into אין, so that it is the pure Divine connection that shines through a person (based upon Sfas Emes 5645.) That is why the Mishna says the reward of the tzaddikim is referred to in the possuk as להנחיל אוהבי יש. It is the יש of יובל שמיטה, the יש by removing one's יש that is the reward. 

The word קרי the Ariza"l teaches is also gematria יש. It is when one follows their own יש, not the יש of יובל שמיטה that leads to the tochacha. It is when one accesses their true יש that one turns the קרי into יקר. 

Coming Together

The sefer of Vakiyra finishes with the parshios of מעשר בהמה and בכור.  Why are these parshios placed here?  נעוץ סופן בתחילתן, the end always connects to the beginning.  Things must come full circle.  The beginning of Vayikra opens אָדָ֗ם כִּֽי־יַקְרִ֥יב מִכֶּ֛ם קׇרְבָּ֖ן לַֽי־הֹוָ֑ה מִן־הַבְּהֵמָ֗ה מִן־הַבָּקָר֙ וּמִן־הַצֹּ֔אן תַּקְרִ֖יבוּ אֶת־קׇרְבַּנְכֶֽם.  The Alter Rebbe says (in a Chassidic interpretation,) that אדם here refers to אדם עליון which inspires an individual to offer a korban, to sacrifice his animal desires to Hashem.  In other words, there is an external inspiration from G-d which is the catalyst for a person to do self work to connect with Hashem.  This is the message of the bechor and maaser as well.  The kedusha of bechor is infused into the animal by G-d, it does not come from the work of man vs. maaser which needs the designation of a person to give it kedusha.  The theme of external inspiration leading to man extending kedusha is represented by the bechor and maaser (based upon Likutay Sichos volume 17.) 

The Gemarah Shabbas (88a and Rav Nissan Gaon ad loc.) note many forms of three that were present at the giving of the Torah.  It was the third month, Moshe was the third child from Levi ,the third child etc.  What is the significance of three?  The Maharal says that three is a connection between two opposing forces.  The world and the Torah, the Divine Word, are separate.  Matan Torah unites these two opposing forces of physical form and spiritual holiness.  The Torah was put in to the world to infuse it with kedusha.  The sefer of Vayikra is the third sefer.  Berashis is G-d's creation of the world, the formation of the world set by G-d.  The second book Shemos also start with G-dly revelations but that leads into the building of the Miskan, man making an abode for G-d.  The book of Vayikra, the korbanot, is the fusion of the two.  The korbanot is the meeting of the אש שלמטה with the אש שלמעלה, where man and His Creator come together. 

Becoming A Torah Man

The opening words of the parsha, אִם־בְּחֻקֹּתַ֖י תֵּלֵ֑כוּּ Rashi comments  יָכוֹל זֶה קִיּוּם הַמִּצְווֹת, כְּשֶׁהוּא אוֹמֵר וְאֶת מִצְוֹתַי תִּשְׁמְרוּ וַעֲשִיתֶם אֹתָם הֲרֵי קִיּוּם הַמִּצְווֹת אָמוּר, הָא מָה אֲנִי מְקַיֵּם אִם בְּחֻקֹּתַי תֵּלֵכוּ? שֶׁתִּהְיוּ עֲמֵלִים בַּתּוֹרָה,  "I might think that this refers to the fulfillment of the commandments. However, when Scripture says, “and observe My commandments,” the fulfillment of the commandments is [already] stated. So what is the meaning of “If you follow My statutes”? It means that you must toil in the study of Torah."  How did Rashi answer the question, learning Torah is also a mitzvah so why is it not included in the words וַעֲשִיתֶם אֹתָם?  Furthermore, how does Rashi know that בְּחֻקֹּתַ֖י תֵּלֵ֑כוּּ  refers to עמלות בתורה, toil in Torah and not just learning Torah?  What does עמלות בתורה mean and how does it fit in the words בְּחֻקֹּתַ֖י תֵּלֵ֑כוּּ?  

Why is the bulk of Torah study in Yeshivot and the occupation of great Torah scholars spent on analyzing laws that almost never even occur in actuality?  The learning of Torah is not an action done merely to acquire more knowledge, to know how to live a life as a good Jew and how to follow the laws and customs of the religion.  That is a study like studying any other subject matter, albeit of course studying Torah is a mitzvah.  The study of Torah however, goes way beyond that.  The study of Torah transforms a person into a different category of person.  The Chazon Eish writes in a letter that a Torah scholar among a crowd of people is like an angel walking among men.  A person becomes transformed by the study of Torah to reach levels unattainable without Torah study.  That is amelut baTorah, when one's learning is not performed as any other mitzvah but is a transformative act.  The method of study most suitable for this transformation is intensive study of the laws of the Torah which open a person's mind to appreciate the depths and approach of the Torah.  That is what great scholars and yeshivot are doing and training scholars to do.  They are not merely studying Torah but becoming Torah minds, Torah people.  

This transformation is something that can only come about through intensive Torah study in which one's mind becomes attached to the Wisdom of G-d as expressed through the Torah which is not obtained through other mitzvot.  This difference is reflected in the halacha that one must stand for one who is currently engaged in a mitzvah act (Chullin 54b) but for a talmid chacham one must stand in his honor even if he is not currently learning.  What is the difference?  One stands for the mitzvah being done as in that moment one is surrounded by the G-dly light of the mitzvah but the Torah scholar who has elevated himself due to the G-dly Wisdom that has become part of his essence.

The word  בְּחֻקֹּתַ֖י is related to the word חקיקה, engraving (Or HaTorah of Alter Rebbe.)  How does one become carved into a malach among men?  How is one engraved, become one, with commandments of Hashem?  It only through amelut baTorah, becoming a Torah mind.  Only then can be תלכו, to walk, to advance and become close to Hashem (Maharal.)  That is why Rashi comments בְּחֻקֹּתַ֖י תֵּלֵ֑כוּּ means amelut baTorah.

Growing To Be Greater

Midrash Tanchuma (4) בְּשָׁעָה שֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְראֹת אֶת הָעוֹלָם וּבִקֵּשׁ לִבְראֹת אֶת הָאָדָם, הָיוּ מַלְאֲכֵי הַשָּׁרֵת אוֹמְרִים: מָה אֱנוֹשׁ כִּי תִּזְכְּרֶנּוּ (תהלים ח, ה), מָה אַתָּה מְבַקֵּשׁ מִן הָאָדָם הַזֶּה. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, וּמִי מְקַיֵּם מִצְוֹתַי וְחֻקֹּתַי וְתוֹרוֹתַי. אָמְרוּ לוֹ: אָנוּ מְקַיְּמִין תּוֹרָתֶךָ. אָמַר לָהֶם ...  הִתְחִיל הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לְמַלְאֲכֵי הַשָּׁרֵת, כִּי מִי בַשַּׁחַק יַעֲרֹךְ לַה', כְּשֵׁם שֶׁיִּשְׂרָאֵל עוֹרְכִין לִי, שֶׁהֱיִיתֶם אוֹמְרִים לִי, מָה אֱנוֹשׁ כִּי תִּזְכְּרֶנּוּ (תהלים ח, ה). עוֹרְכִין לִי קָרְבָּנוֹת, כְּמָה שֶׁנֶּאֱמַר: וְעָרַךְ הַכֹּהֵן אוֹתָם (ויקרא א, יב), עַל מִזְבַּח הָעוֹלָה (שם ד, י). עוֹרְכִים לְפָנַי שֻׁלְחָנוֹת, כְּמָה שֶׁנֶּאֱמַר: בְּיוֹם הַשַּׁבָּת בְּיוֹם הַשַּׁבָּת יַעַרְכֶנּוּ לִפְנֵי ה' . אוֹ יֵשׁ בֵּינֵיכֶם עֶרֶךְ נְפָשׁוֹת כְּמָה שֶׁנֶּאֱמַר: אִישׁ כִּי יַפְלִיא נֶדֶר בְּעֶרְכְּךָ נְפָשׁוֹת לַה'. הֱוֵי, כִּי מִי בַשַּׁחַק.  What is the significance of the parsha of arachin that it means man must be created?  

The Torah says (27:19)  if one is a makdish a field and then they redeem it from hekdash, the original owner must add a fifth to the value.  Why does the original owner, who went above and beyond to give his field to hekdesh lose out in the redemption process by needing to add a fifth more than anyone else?  Rav Yerucham explains that the expectation level goes up for one who is makdish their field.  Since the person demonstrated the ability to give to hekdesh, then he can't merely redeem the field at face value but he must add in his giving to hekdesh for he is someone who adds kedusha beyond the original boundaries.  When more is done, the bar gets raised.  

The possuk in Zecharyeh (3:7) says ונתתי לך מַהְלְכִים בין העומדים האלה.  A malach is called an עומד, there is no advancing, no upward trajectory, their path is set.  Mankind is called מהלכים, man is on a path, sometimes he moves closer to the goal, sometimes further away.  There is room to grow to become a greater person.  

The sefer עדרי צאן says the parsha of arachin traches us that the value of a person changes depending one one's age for it is the capability of growth that is being measured.  The parsha of arachin proves a person is a being with the capability of growing into something greater and that is something a malach can never do. 

אם בחוקותי תלכו.  Why is תלכו put together with חוקים?  The way that the effect of the Torah and mitzvot is felt as חקיקה, as becoming engraved in a person, is through growth.  By living a life of תלכו, of shteiging, of growing, then the Torah becomes part of a person.

Sinai Connection

 Parshat Behar opens with Har Sinai and Bechukosai ends אֵ֣לֶּה הַמִּצְוֺ֗ת אֲשֶׁ֨ר צִוָּ֧ה י״י֛ אֶת־מֹשֶׁ֖ה אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל בְּהַ֖ר סִינָֽי.  Why are these parshiot bookended by Sinai?  Why does the parsha of arachin end the sefer? 

The giving of the Torah was forging a connection between heaven and earth.  In the words of the Midrash (Shemos 12:3) משל למה הדבר דומה למלך שגזר ואמר בני רומי לא ירדו לסוריא ובני סוריא לא יעלו לרומי כך כשברא הקדוש ברוך הוא את העולם גזר ואמר השמים שמים לה' והארץ נתן לבני אדם כשבקש ליתן התורה בטל גזירה ראשונה ואמר התחתונים יעלו לעליונים והעליונים ירדו לתחתונים ואני המתחיל שנאמר (שמות יט כ) וירד ה' על הר סיני וכתיב (שם כד א) ואל משה אמר עלה אל ה' .  It was the giving of the Torah that allows Klal Yisrael to infuse kedusha into worldly things. 

The parshiot from the beginning of Shemos through Vayikra have mostly been devoted to the Mishkan and the service done in it.  The Mishkan is  kedusha that is given from Hashem.  Hashem's presence is what gives kedusha to the place and the avodah done to it.  

The end of the book of Vayikra deals not with laws pertaining to the Mishkan but laws which are observed outside the Mishkan.  It is about how man must act properly to infuse kedusha into the places where he lives.  Where does this ability come from?  הר סיני.  when the Torah was given to us at Sinai giving us the capability to bring kedusha down. 

The parsha of arachin teaches us about the intrinsic value every individual has.  It is not just an monetary value but it means every one has a value, something to add, some kedusha to bring forth.  That is why this is the endings of Vayikra.  To tell us all the kesusha from the Mishkan is not staitonery but must be expanded into one's surroundings. 

Two Levels Of Learning

אם בחקתי תלכו ואת מצותי תשמרו.  One of the mitzvot is learning Torah, so it is part of מצותיו, so why is added by עמילות בתורה as part of בחקתי תלכו?  It must be that עמילות בתורה is additional level beyond that of regular לימוד התורה. 

The Gemarah (Yoma 35b) says עני ועשיר ורשע באין לדין לעני אומרים לו מפני מה לא עסקת בתורה אם אומר עני הייתי וטרוד במזונותי אומרים לו כלום עני היית יותר מהלל ... עשיר אומרים לו מפני מה לא עסקת בתורה אם אומר עשיר הייתי וטרוד הייתי בנכסי אומרים לו כלום עשיר היית יותר מרבי אלעזר ... רשע אומרים לו מפני מה לא עסקת בתורה אם אמר נאה הייתי וטרוד ביצרי (היה) אומרים לו כלום נאה היית מיוסף.  Why are proofs required from the actions of other individuals, if one is still considered obligated in Torah, then one is obligated from the general obligation of והגית בו יומם ולילה?  We see that even though from the aspect of לימוד התורה, one being in difficult circumstances would indeed exempt a person, there is another obligation of עסק התורה ש and for that one is held accountable for (Likutay Sichos volume 2 Shavuot.)  What is the nature of this obligation?  Rav Chayim Shmulevetz explains that it is the recognition that without Torah a person is lacking their life essence (see Rambam Rotzeach 7:1.)  The Gemarah is teaching us that these Tanaim were able to learn Torah in their difficult situation because they had this recognition. 

The possuk (26:9) says ופניתי אליכם והפריתי אתכם והרביתי אתכם.  Rashi says אפנה מכל עסקי לשלם שכרכם מלה"ד למלך ששכר פועלים וכו' כדאיתא בת"כ.  Why is this possuk in the middle of the rewards for keeping Torah and mitzvot if it not a separate reward but rather a way of receiving the reward?  That is why Rashi adds the mashal of a king that hired workers.  A king doesn't hire people, he orders people?  Rashi is referring to a special volunteer mission.  For that, the king asks people to complete the mission.  This is line with the עמל בתורה which is a level beyond the normal obligation of learning Torah.  For those individuals, Hashem doesn't give the reward as an עסק, as past of the general running of the world, but there is a direct, special connection to Hashem (based on Likutay Sichos volume 17.)    

Makdish A Baal Mum And Temurah

The Rambam Issuray Mizbaoch (1:2) rules if one is makdish a baal mum to the mizbaoch one gets lashes, "וְכָל הַמַּקְדִּישׁ בְּהֵמָה שֶׁיֵּשׁ בָּהּ מוּם לְגַבֵּי הַמִּזְבֵּחַ עוֹבֵר בְּלֹא תַּעֲשֶׂה וְלוֹקֶה עַל הֶקְדֵּשׁוֹ שֶׁנֶּאֱמַר (ויקרא כב-כ) "כּל אֲשֶׁר בּוֹ מוּם לֹא תַקְרִיבוּ" מִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁזּוֹ אַזְהָרָה לְמַקְדִּישׁ בַּעֲלֵי מוּמִין אֲפִלּוּ הִקְדִּישׁוֹ לִדְמֵי [נְסָכִים] לוֹקֶה שֶׁבִּזְיוֹן קָדָשִׁים הוּא:  This depends on the girsa in the Genmorah Temurah 7a.  The Chinuch (#285) asks why should there be malkos if its a lav that does not have an action.  He answers that the Rambam held it is like the lav of temurah that one gets lashes for violating it since they are both lavin about hekdesh.   The Minchas Chinuch explains the Chinuch means that the speech that that causes the acvtion is considered an action like the Geomrah says in Temurah (3a.)  The difficulty (as the M.C. himself notes,) is that the Rambam does not rule that there are lashes for violating temurah because his words create an effect rather he says it is a kabbalah of the sages (Temurah 1:1) "מִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁכָּל מִצְוַת לֹא תַּעֲשֶׂה שֶׁאֵין בָּהּ מַעֲשֶׂה אֵין לוֹקִין עָלֶיהָ חוּץ מִנִּשְׁבָּע וּמֵמִיר וּמְקַלֵּל אֶת חֲבֵרוֹ בְּשֵׁם. שְׁלֹשָׁה לָאוִין אֵלּוּ אִי אֶפְשָׁר שֶׁיִּהְיֶה בָּהֶן מַעֲשֶׂה כְּלָל וְלוֹקִין עֲלֵיהֶן."  If that is the case, there is no comparison to the case of being makdish a baal mum to the mizbaoch?  As mentioned in the past, the Rambam doesn't disagree with the logic that if one's speech causes an action there is lashes, the Rambam just held that is not applicable by temurah.  The Rambam held the lav of temurah is not causing the kedusha to become attached to the second animal, it is to attempt to remove the kedusha from the first animal.  The fact that the second animal becomes kadosh is not because of his actions its because of the גזירת הכתוב.  That is why the Rambam does not understand that temurah is considered that his words are causing an action, for they are not causing the chalos kedusha.  However, by makdish baal mum the Rambam can indeed agree that the dibbur is considered an action.

What is bothering me is that the language of the Chinuvh does not sound like the M.C.'s understanding.  He never mentions בדיבוריה קעביד מעשה and just seems to draw a hekesh between two different lavin of hekdesh.   But why would we compare them, if there is a specific kabbalah that temurah gets leshes even though there is no action how would that carry over to being makdish a baal mum? 

The Blessings Of Curses

 Shabbos (88b) תָּנוּ רַבָּנַן: עֲלוּבִין וְאֵינָן עוֹלְבִין, שׁוֹמְעִין חֶרְפָּתָן וְאֵינָן מְשִׁיבִין, עוֹשִׂין מֵאַהֲבָה וּשְׂמֵחִין בְּיִסּוּרִין — עֲלֵיהֶן הַכָּתוּב אוֹמֵר: וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ.  Why does the Gemorah and the possuk compare such a person to the sun out in its strength? 

The possuk (Tehillim 94:12) says אשרי הגבר אשר תיסרנו קא.  Why does the possuk use only two letters to make up the name of G-d instead of the usual four?  The kabbilists say that the first two letters of the name of Hashem represent the hidden worlds, עלמא דאיתכסיא while the last two letters represent that which we see and comprehend, עלמא דאיתגליא.  The Tanya (Ch. 26) explains that יסורין are a word of a revelation of עלמא דאיתכסיא and that is why the possuk uses the first two letters of the name of Hashem to describe those that are stricken by יסורין.  What does this mean?  I believe the explanation is with a yesod touched on in the past that everything that Hashem gives is good מפי עליון לא תצא רעות.  The issue is if a person is able to accept and contain that השפעה which Hashem is giving.  If one does not have the capability to hold it then it becomes a destructive force for the individual.  It is like nuclear energy that when it is harnessed can illuminate cities but when unleashed can destroy cities.  When one is subject to יסורין it is not a destructive force that comes and knocks out the person, rather it is tremendous חסד that Hashem sends forth and the person is not able to retain it so it becomes destructive. 

The Gemorah in Avodah Zarah (3b) says אמר רבי שמעון בן לקיש אין גיהנם לעתיד לבא אלא הקדוש ברוך הוא מוציא חמה מנרתיקה ומקדיר רשעים נידונין בה וצדיקים מתרפאין.  Chassidus explains (the basis is in the Or Torah of the Maggid siman 248, see here) that the חמה refers to the גילוי of Hashem.  Through the existence of this world the possuk says שמש ומגן ה' אלקים.  There is a shield over the revelation of the name of הויה, of the שמש by the teva, the hanhaga of אלקים. In the days of the future, the world will be purified.  In that pure state, Hashem will remove the shield and the עלמא דאיתכסיא will be revealed and the shower of chesed will be available to the tzaddikim that can receive it.  Says the Tanya, that is the peshat in the Gemorah in Shabbos.  Those that experienced the revelation of the עלמא דאיתכסיא in this world in a negative manner will merit to bathe in its glory in the future when they are able to contain the great light.   

That is the peshat of the story cited in Hayom Tom Elul 17.  "The Alter Rebbe himself was the regular Torah-reader. Once he was away from Lyozna on the Shabbat of parsha Tavo, and the Mitteler Rebbe, then not yet Bar Mitzva, heard the Torah-reading from another. His anguish at the curses in the tochacha (section of admonition) caused him so much heartache, that on Yom Kippur. the Alter Rebbe doubted whether his son would be able to fast.  When they asked the Mitteler Rebbe - "Don't you hear this parsha every year?"  He replied, "When Father reads, one hears no curses."  This is the message of the תוכחה.  It is not a reading of terrible curses.  It is a reading of tremendous berachot but only if one is able to see them. 

Why Are You Left Out

After the tochacha, the possuk sums up אֵ֠לֶּה הַֽחֻקִּ֣ים וְהַמִּשְׁפָּטִים֮ וְהַתּוֹרֹת֒ אֲשֶׁר֙ נָתַ֣ן י״י֔ בֵּינ֕וֹ וּבֵ֖ין בְּנֵ֣י יִשְׂרָאֵ֑ל בְּהַ֥ר סִינַ֖י בְּיַד־מֹשֶֽׁה׃.  Most Rishonim explain that its going back on all of the mitzvot given until them.  Why does it say בינו ובין בני ישראל, it should say אשר נתן ה' לבני ישראל?  The Sforo explains that it means the bris Hashem made with us at Sinai  אלה החקים – כל המצות שנאמרו קודם שהתחיל פרשת ״אם בחקתי״ הם ״החקים והמשפטים והתורות״ שעליהם נכרת הברית בברכות וקללות. וזה הוא הברית שהזכיר באמרו ״מלבד הברית אשר כרת אתם בחורב״ (דברים כ״ח:ס״ט). בינו ובין בני ישראל – שנדר הוא יתעלה הברכות לכשיזכו, וקבלו הם האלות אם לא יזכו.  The parsha ends אֵ֣לֶּה הַמִּצְוֺ֗ת אֲשֶׁ֨ר צִוָּ֧ה י״י֛ אֶת־מֹשֶׁ֖ה אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל בְּהַ֖ר סִינָֽי.  Here it just says מצות and doesn't say בינו ובין, why?  The Sforn understands this possuk is only referring back to all of the laws given after the the tochacha.  All of these laws are mitzvot not included in the bris of Sinai.  Here it doesn't say בינו ובין because there is no bris on these laws, there were merely given as commandments.  In his words, אבל ערכי אדם ודיני הקדש בית ושדה ובכור וחרמים ומעשר בהמה כולם נאמרו אחר זה הברית, אף על פי שנאמרו גם הם בהר סיני, כאמרו (ויקרא כ״ז:ל״ג) אלה המצות אשר צוה ה׳ את משה אל בני ישראל בהר סיני. אבל לא נתנו ״בינו ובין בני ישראל״ בברית.
The Sforno reads this into the pessukim but doesn't explain why these mitzvot are not included in the bris.  Why are these mitzvot singled out from being in the bris?

The Vav Before Yaakov

We say in Shemone Esrei אלקי אברהם אלקי יצחק ואלקי יעקב.  I'm not sure if the following question is a valid question or is just a grammatical rule but the truth or lack there of in a question doesn't change the vort.  Why is a 'ו added before Yaakov's name.  The same thing occurs in the words following, הגדול הגבור והנוראו, where a 'ו is only added before the last word.  Many say that those three words correspond to the three Avos; again the 'ו is added to Yaakov's middah.  Why does Yaakov get the additional 'ו? 

The word vav as seen in its shaped as a hook represents the connection between heaven and earth.  Its the representation of the ladder connecting these two worlds.  As mentioned in this post, the three Avos correspond to the three Battei Mikdash.  Avrohom is chesed, a heavenly השפאה that corresponds to the first Beis Hamikdash.  The second one didn't have the same heavenly miracles, it was "earned" from below, corresponding to Yizchak, gevurah.  It is the third Beis Hamikdash that will be the connection of both of these powers, which is Yaakov, tiferet.  (See more about this here and in Machsavas Hachassidus by Rav Yoel Kahn Ch. 7-10.)  That's why it is Yaakov that gets a vav before his name and attribute in Shemone Esrei for it is he that connects the strings of heavens and earth together.  [It is of course noteworthy that Yaakov takes a vav to guarantee the final redemption as Rashi Bechukosai 26:42 says.  Yaakov guarantees that the attachment between heaven and earth shall never be broken; hence he takes a vav.]  This may be the intent of the Alter Rebbe in Torah Or Beshalach סב. where he says: ולכן כתיב הגדול הגבור והנורא שלהיות בחי׳ נורא צ״ל תחלה וי״ו הוא בחי׳ המשכה מלמעלה למטה להיות בחי׳ נורא.

Charim: Is It Hekdesh

The possuk (27:28) says אַךְ־כׇּל־חֵ֡רֶם אֲשֶׁ֣ר יַחֲרִם֩ אִ֨ישׁ לַֽי״י֜ מִכׇּל־אֲשֶׁר־ל֗וֹ מֵאָדָ֤ם וּבְהֵמָה֙ וּמִשְּׂדֵ֣ה אֲחֻזָּת֔וֹ לֹ֥א יִמָּכֵ֖ר וְלֹ֣א יִגָּאֵ֑ל כׇּל־חֵ֕רֶם קֹֽדֶשׁ־קׇֽדָשִׁ֥ים ה֖וּא לַי״יֽ  The Ralbag explains חרם is הנה זה החרם הוא מה שיקדיש איש בזה הלשון שמורה על השחתה והפסד; והרצון בו שלא יגיע ממנו עוד תועלת לבעלים.  There are two ways one can understand this halacha.  Is it a regular act of making one’s property בדק הבית or is it a separate act of declaring the property חרם and that causes a chalos of hekdesh on the property? 

A simple proof can be brought from our parsha.  In regard to being makdish a שדה אחוזה its redeemed according to the set amount the Torah gives.  However, when one says his field is חרם then its redeemed according to its market value.

The Gemorah in Arachin 29a says that the law of חרמים to kohan only applies when the yoval applies.  Rashi understands that the same law applies to חרמים להקדש.  It seems from here that חרמים are distinct from regular hekdesh.

The Rambam writes in his perush hamishna Temurah (7:3) that charem is the same thing as kodshai bedek habais with just a different name.  It would seem that he holds that making a חרם is the same thing as making something hekdesh.  He follows לשיטתו in Arachin 8:11 and rules that the law of חרמים להקדש applies even when yoval doesn’t apply.  He holds חרמים to hekdesh has the same status as being makdish to bedek habais (based upon Mishnas Rav Aharon Nedarim #13, see there how he learns the Rambam differently.)

Two Types Of Fifths

Regarding one who redeems his own hekdesh it says (27:19) וְאִם־גָּאֹ֤ל יִגְאַל֙ אֶת־הַשָּׂדֶ֔ה הַמַּקְדִּ֖ישׁ אֹת֑וֹ וְ֠יָסַ֠ף חֲמִשִׁ֧ית כֶּֽסֶף־עֶרְכְּךָ֛ עָלָ֖יו וְקָ֥ם לֽוֹ.  In possuk 31 regarding redeeming one’s maser sheni it says וְאִם־גָּאֹ֥ל יִגְאַ֛ל אִ֖ישׁ מִמַּֽעַשְׂר֑וֹ חֲמִשִׁית֖וֹ יֹסֵ֥ף עָלָֽיו.  There is a difference in how the Torah refers to the owner of the hekdesh vs. the owner of the maser sheni.  When it comes to hekdesh it calls him/her the מקדיש but when it comes to maser shni s/he is called the owner, ממעשרו.  The reason for this difference is that when it comes to maaser, one is defined as the owner.  On the other hand, once someone makes something hekdesh, it is out of his/her possession and he is refereed to merely as the מקדיש.  This is illustrated by this Or Sameach in Arachin 7:2.

Temurah

The Gemorah (Temurah 3a-b) says that temurah is an exception to the normal rule that there is no punishment of lashes for a lav that is violated without an action.  Rav Yochanan doesn’t include it on the list for it is considered to have an action and that is the speech.  Seemingly this would fit the opinion of Rav Yochanon in Babba Metzia (92a) that one who muzzles an animal by yelling at it is considered to have violated the lav of חסימה through an action.  The Rambam (Temurah 1:1) rules like Rav Yochanon regarding muzzling the animal but not regarding temurah, why?

The Mishna in Temurah (14a) says that if the animal is owned by partners or collective ownership temurah can’t be done to the animal.  The Rambam says that even though they can’t create a temurah, the lav applies to them if they attempt to make a temurah.  We see that the Rambam holds the punishment isn’t for the chalos of the temurah, it for the act of the מעשה תמורה.  The Rambam sees in this halacha that the punishment isn’t because your speech caused a chalos, it’s because of the attempt to make the temurah.  Based upon this, we understand why the Rambam rejects Rav Yochanon in regard to temurah but accepts him in regard to muzzling the animal.  When it comes to muzzling the animal, the yelling at the animal is the cause of the חסימה and makes the person eligible to lashes.  However, regarding temurah, the speech doesn’t cause any action, it is the possuk that causes the chalos.  

The Maggid Mishna (Secherut 13:2) suggests that speech is considered an action only when the normal way of violating the lav is through an action.  Hence, when it comes to חסימה, since it is normally violated with a regular action, we consider speech an action as well.  However, תמורה which can only be violated with speech, then speech isn't defined as an action.  This idea needs an explanation, what kind of סברא is this that if the lav can be violated with an action then speech is defined as an action?

A Torah Man

בחוקותי תלכו according to Rashi refers to עמילות בתורה.  How does Rashi know the possuk means עמילות בתורה and not just reading Torah?  The Maharal says talachu indicates positive growth which is accomplished through amelut baTorah.  Why is it specifically amelut baTorah more than any other mitzvah which causes the person to grow, one can grow through other mitzvot or good deeds? 

There is a major difference between one who is amel baTorah vs. one who just fulfills mitzvot.  When a person does a mitzvah, he draws down a Godly light, but it is only temporarily, it doesn’t transform the person’s essence.  On the other hand, when one is amel baTorah he becomes a different person.  The Chazon Eish letter 13 says that one who toils in Torah becomes like a מלאך, the person is elevated to other level.  That is why one stands for a person doing a mitzvah, but one stands for a Talmud chacham even when he isn’t learning; the person is transformed by the Torah he learnt.  The Alter Rebbe says that בחוקותי is related to the word  חקיקה - engraved.  The Torah is not merely written on the person’s soul, it becomes engraved into the person, it is one with the person as illustrated in the story here.

 Rav Eliyah Lopyain explains the word talachu refers to amelut baTorah for a person’s learning should be recognizable even in his walking.  A Talmud chacham’s actions are on a different level.  This advantage of torah learning is only when one allows his mind to be washed over with the light of the Torah; that can be accomplished only through amelut; not by merely reading the words (see also Pachad Yitzchak Shavout #17 and footnotes of Rav Hartman to Maharal Derech Chayim Ch. 1 , footnote #1243.)

Why is learning Torah called a חק?  The Sfas Emes (5641) asks why is learning Torah called amal which generally means fruitless labor?  He explains that no matter how much a person toils to understand Torah it is beyond human grasp and is not a result of the person’s labor.  Even after all the יגיעה it is a mere מציאה (Megillah 6.)  Based upon this we understand that amelut baTorah is called a חק for it is illogical for a person to be able to grasp the wisdom of Hashem.  

Chiddush Of Rashi

וְכׇל־מַעְשַׂ֤ר בָּקָר֙ וָצֹ֔אן כֹּ֥ל אֲשֶׁר־יַעֲבֹ֖ר תַּ֣חַת הַשָּׁ֑בֶט הָֽעֲשִׂירִ֕י יִֽהְיֶה־קֹּ֖דֶשׁ לַֽי״יֽ.  Rashi -  בין טוב לרע – בין תם בין בעל מום חלה עליו קדושה, ולא שיקרב בעל מום אלא יאָכל בעל מום בתורת מעשר ואסור ליגזז וליעבד.  The Rebbe (Likutay Sichos volume 12) points out that we see a chiddush in Rashi that there is a din that the מעשר בהמה animal must be eaten with intent that that it is a מעשר animal.

Always Connected

Rashi (26:42) says Yaakov is spelled with an extra vav for Yaakov took a vav from Eliyahu’s name to guarantee he will redeem Klal Yisroel.  How does the vav represent the guarantee of redemption and why is Yaakov willing to guarantee our redemption more than Eliyahu?  The Shem M'Shmuel explains based upon the Zohar which says the letter vav represents emet.  There are two levels of truth.  There is truth based upon how things appear and then there is a deeper level of truth where even what isn’t seen is takin into consideration.  Eliyahu follows the middah of emet, hence if Klal Yisroel sin, he doesn’t want to redeem them for they aren’t worthy.  Yaakov sees a deeper level of emet.  He sees that even if we sin its only because of the yetzer harah, however inside we truly remain connected to Hashem and are fitting for redemption.  Yaakov took a vav means he raised the level of emet of Eliyahu to his deeper level of emet.  The Shem M'Shmuel uses the same idea to explain the Gemorah in Megillah 25b which suggests not to translate the klallot for people will figure we will get punished anyway, so we might as well enjoy this world (translation of Rashi’s explanation of Gemorah there.)  The Gemorah concluded we aren’t worried about that.  Why not?  The Shem M'Shmuel says because Klal Yisroel always want to do the desire of Hashem.  (See a different explanation of why the vav is the guarantor here.)

The Zohar says on the verse (26:44) לֹֽא־מְאַסְתִּ֤ים וְלֹֽא־גְעַלְתִּים֙ לְכַלֹּתָ֔ם לְהָפֵ֥ר בְּרִיתִ֖י אִתָּ֑ם.  The Zohar has a play on words that כלותם is like the wordכלה .  It brings a parable that even if one’s bride is in the tannery and is absorbs a bad odor, not only will the groom still love her, but it will even appear to him that she smells nice.  So too, even if we sinned Hashem still desires us. 

The Shem M'Shmuel in Behar (5670) points out even one who sells himself to work for the avodah zarah Hashem still says כי לי בני ישראל עבדים about him.  Even one who falls to such a low level that he is working for the Church; Hashem still calls him His עבד.  That is the great love Hashem has for us.  That is because בפנימיות the person never becomes contaminated. 

The parsha after the קללות is ערכין.  What is the connection?  The Chozeh Melublin explains its coming to teach us that even if one is obligated to receive all the curses still s/he has tremendous value to Hashem.