Reward In This World - Bechukosai 5773

In the beginning of Parshas Bechukosai we are told as it says in 26:3 - 4 (אִם-בְּחֻקֹּתַי, תֵּלֵכוּ) & (וְנָתַתִּי גִשְׁמֵיכֶם, בְּעִתָּם). We are told that there is Schar for doing Mitzvos. There seems to be a problem. The GRA in Mishlei 8:19 writes that even though there are some Mitzvos that are (שֶׁאָדָם אוכֵל פֵּרותֵיהֶם בָּעולָם הַזֶּה). There are Mitzvos for which there is Schar in this world as we say every morning (אֵלּוּ דְבָרִים שֶׁאָדָם אוכֵל פֵּרותֵיהֶם בָּעולָם הַזֶּה). Nevertheless says the GRA, it is better for Tzadikkim to put that Schar away for Olam Haba. I guess this is something like compound interest where you have the principal which is put away for Olam Haba and for the interest, the partial Schar which is available in Olam Hazeh. If a person puts away that Schar for Olam Haba as well, so then he has a larger Keren (where the Ribbis becomes Keren) the interest becomes principal and there is more for Olam Habah. At any rate, the GRA says B'feirush that it is Adif (better) for Tzadikkim to put away even that Schar for Olam Haba.

Rav Shteinman in the Ayeles Hashachar asks that if so, what is the (אִם-בְּחֻקֹּתַי, תֵּלֵכוּ) then (וְנָתַתִּי גִשְׁמֵיכֶם, בְּעִתָּם)? What is this great news that if we do Mitzvos we will get Schar in Olam Hazeh? In addition, asks Rav Shteinman, in Davening we say Sab'einu Mituvecha. We ask that HKB"H should give us Schar in this world. So he asks the same Kasha that it is better to put away the Schar for Olam Habah. Now if someone wants his Schar in Olam Hazeh he is entitled but why be Kovea, why set up Davening that way?

Rav Shteinman answers that there is a difference with Schar for the Yachid and Schar for the Rabbim. For a Yachid the GRA is right it is better for Tzadikkim to put away their Schar for Olam Habah. However, our Parsha is talking about Schar for the Rabbim. This is something we discussed in previous years. In the name of Rav Elchanan we know that in this world there is Tzadik V'ra Lo and Rasha V'tov Lo. There are individuals who might be righteous and suffer. (אִם-בְּחֻקֹּתַי) seems to say that if you are righteous then you have success in this world and if not you have failed in this world. We see that it is not that way. Rav Elchanan explains that the Parshios of the Torah and Neviim which talk about Schar in this world are referring to the Rabbim, the Klal Yisrael. When Klal Yisrael goes in the Ribbono Shel Olam's ways we have Hatzlacha.

So too says Rav Shteinman. That (אִם-בְּחֻקֹּתַי, תֵּלֵכוּ) refers to the Rabbim. Sab'einu Mituvecha refers to the Rabbim. Our Tefillos are Tefillos for the Rabbim. And so, this is an explanation of (אִם-בְּחֻקֹּתַי, תֵּלֵכוּ).

Rav Pam used to say a totally different Mehaleich in this idea. The same question that the Schar is better put away from Olam Haba. Why are there (דְבָרִים שֶׁאָדָם אוכֵל פֵּרותֵיהֶם בָּעולָם הַזֶּה)? Rav Pam would answer if I recall correctly by quoting a Gemara. There is a Gemara in Maseches Eiruvin 28b (3 lines from the top) that says (ר' זירא כי הוה חליש מגרסיה הוה אזיל ויתיב אפיתחא דרב יהודה בר אמי אמר כי נפקי ועיילי רבנן איקום מקמייהו ואקבל בהו אגרא) Rav Zeira when he was weak and wasn't able to learn he would sit by the doorway of the Bais Hamedrash. Why? So that when Talmidei Chachamim would come and go he would stand up for them so that he should get Schar. So the Gemara says that when Rav Zeira was too weak to learn he would sit near the Bais Medrash and stand up for Talmidei Chachamim to get Schar. The question is to get Schar? A person is not supposed to do Mitzvos to get Schar. A person is supposed to do Mitzvos Lishma. Rav Zeira, the great Rav Zeira doing it for Schar?

Rav Pam would answer there are two types of Schar. There is a Schar which is physical pleasure in this world. A person should not do Mitzvos for the Schar of having pleasure or having Hatzlacha anywhere, not in this world and not for Olam Habah. Doing it for your own pleasure that is not right. However, there is a Schar which enables a person to serve HKB"H better. The Schar for a Mokir Rabbanan, someone who shows Kavod for Rabbanan is Yir'as Shamayim. So Rav Zeira said let me stand up for Talmidai Chachamim and in that way I will get the Schar L'kabeil Igra, I will get more Yir'as Shamayim. Anytime Schar is a tool in Avodas Hashem it is desirable, it is Lishma to do things for that purpose.

So too says Rav Pam, when we ask for Schar, when we say we want to be (אוכֵל פֵּרותֵיהֶם בָּעולָם הַזֶּה) we are talking about a Schar which enables us to serve HKB"H better. A Schar which gives us Menuchas Hanefesh to serve HKB"H. Parnasa Kala V'nikiya (easy). Not easy because we are lazy but because it should leave us with a mind that is clear, with a happy Neshama to be able to sit and learn. So that the desire for (וְנָתַתִּי גִשְׁמֵיכֶם, בְּעִתָּם). So that we should be better Ovdai HKB"H.

The Dual Purpose Of Exile - Bechukosai 5771

When we read the Tochacha or the words of the Neviim Achronim we understand that going into Galus was a punishment. It is something which comes because Klal Yisrael is not deserving. Devarim 29:27 says (וַיִּתְּשֵׁם יְ רוָר מֵעַל אַדְמָתָם, בְּאַף וּבְחֵמָה וּבְקֶצֶף גָּדוֹל; וַיַּשְׁלִכֵם אֶל-אֶרֶץ אַחֶרֶת, כַּיּוֹם הַזֶּה). Hakadosh Baruch Hu ripped Klal Yisrael off of its land in anger. Anger sounds like a punishment. Where as we say in this week’s Parsha 26:33 (וְאֶתְכֶם אֱזָרֶה בַגּוֹיִם) that I will scatter you amongst the nations. It certainly sounds like a punishment.

That doesn’t fit with the Baalei Machshava and in general in Torah She’bal Peh. That the Galus itself is purposeful and there is something to be accomplished in the Galus. As the Gemara says in Maseches Pesachim 87b (17 lines from the bottom) (ואמר ר"א לא הגלה הקדוש ברוך הוא את ישראל לבין האומות אלא כדי שיתוספו עליהם גרים שנאמר (הושע ב) וזרעתיה לי בארץ כלום אדם זורע סאה אלא להכניס כמה כורין ור' יוחנן אמר מהכא (הושע ב) ורחמתי את לא רוחמה). Klal Yisrael went to Galus to collect the holy souls among the nations of the world.

As Rav Tzaddok explains in Resisai Laila 84, it doesn’t only mean (גרים) people who convert, but even concepts or energy among the Umos Haolam. We go into Galus sort of to collect these things. The proof to that is that in the Bris Bain Habesarim Avraham Avinu is already foretold about the 4 Galuyos. According to this way of looking at Galus the Galus is purposeful and it is here for constructive reasons and not just a punishment.

That doesn’t fit well with the language of Torah She’b’chsav. For this we turn to Rav Schwab in the Halilukas of Pesukai D’zimra. He explains that Torah She’b’chsav is Middas Hadin and Torah She’bal Peh works with Middas Harachamim.

So to say in the Chumash it says in Parshas Mishpatim 21:24 (עַיִן תַּחַת עַיִן, שֵׁן תַּחַת שֵׁן, יָד תַּחַת יָד, רֶגֶל תַּחַת רָגֶל). An eye for an eye a tooth for a tooth. The Torah She’bal Peh says that is Middas Hadin which is what a person truly deserves, however, there is Middas Harachamim mixed in and therefore it is enough to pay.

In Parshas Ki Sai’tzai it says in 25:12 (וְקַצֹּתָה, אֶת-כַּפָּהּ) a punishment of cutting off a hand, and again the Torah She’b’chsav says cut off the hand while Torah She’bal Peh mixes it with Middas Harachamim and says to pay instead of cutting off a hand.

We find so too with the sins of Gedolei Olam of Klal Yisrael. Where the words of the Chumash say that Reuvain did one Aveira and the Torah She’bal Peh says no it is not quite the way it happened. So too with all of the Aveiras of the Gedolei Yisrael. The Torah She’b’chsav expresses it with Middas Hadin and Torah She’bal Peh is constantly a mixture of Middas Harachamim.

With this Rav Schwab explains that we say in Tehillim 149:8- 9 (לֶאְסֹר מַלְכֵיהֶם בְּזִקִּים; וְנִכְבְּדֵיהֶם, בְּכַבְלֵי בַרְזֶל לַעֲשׂוֹת בָּהֶם, מִשְׁפָּט כָּתוּב-- הָדָר הוּא, לְכָל-חֲסִידָיו:
הַלְלוּ- כָּהּ) That Hakadosh Baruch Hu will punish the Umos Haolam with (מִשְׁפָּט כָּתוּב) the written judgment. What is the difference if the judgment is written or not? He explains that the punishment there is with the Middas Hadin. That is called (מִשְׁפָּט כָּתוּב) the written judgment.

We find similarly by Amaleik in Shemos 17:14 (כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר) that the erasing of Amaleik has to be written in the Sefer. That is with Middas Hadin. So that The Torah She’bal Peh is the mixture of Din and Rachamim and Torah She’b’chsav expresses it with Middas Hadin.

With this we can understand that the Tochacha and all of the Nivuos regarding the Galus are written with Middas Hadin. There is no Sheker in it. It is that Klal Yisrael deserves this as a punishment. So the Ribbono Shel Olam doesn’t do anything to Klal Yisrael unless there is Middas Rachamim mixed in as well.

The Lomdus Of Mored B'Malchus - Bechukosai 5770

27:28 & 29 כח  אַךְ-כָּל-חֵרֶם אֲשֶׁר יַחֲרִם אִישׁ לַירוָר מִכָּל-אֲשֶׁר-לוֹ, מֵאָדָם וּבְהֵמָה וּמִשְּׂדֵה אֲחֻזָּתוֹ--לֹא יִמָּכֵר, וְלֹא יִגָּאֵל:  כָּל-חֵרֶם, קֹדֶשׁ-קָדָשִׁים הוּא לַיֶרוֶָר כט  כָּל-חֵרֶם, אֲשֶׁר יָחֳרַם מִן-הָאָדָם--לֹא יִפָּדֶה:  מוֹת, יוּמָת There is an idea of Cheirim. What is this Cheirim referring to? 

There is a Yesod Gadol here in the Ramban which is an important idea to know for the learning of Tanach. This point is then taken to explain many difficult Parshas in Tanach. The Ramban explains that this Posuk is teaching us a new Mitzvah in the Torah which is that Klal Yisrael as a whole is allowed to create new Issurin to the point of Mos Yumas. Meaning that you can give a Chiyuv Misah through a Cheirim. 

The Ramban himself explains with this a number of Parshiyois in Nach. We find at the end of Sefer Shoftim in Perek 21, That an entire city of Yaveish Gilad as brought down in 21:10 is killed out by soldiers of Klal Yisrael, י  וַיִּשְׁלְחוּ-שָׁם הָעֵדָה, שְׁנֵים-עָשָׂר אֶלֶף אִישׁ--מִבְּנֵי הֶחָיִל; וַיְצַוּוּ אוֹתָם לֵאמֹר, לְכוּ וְהִכִּיתֶם אֶת-יוֹשְׁבֵי יָבֵשׁ גִּלְעָד לְפִי-חֶרֶב, וְהַנָּשִׁים, וְהַטָּף  There was a specific cause that everyone was to join and this city didn’t join and was put into Cheirim. What right did they have to kill out an entire city? The Ramban says that right is based on our Posuk. 

We find also in Shmuel 1 Perek 14, that Yonason the son of Shaul is participating in a day of battle, and he ate during the day. In Posuk 44 Shaul says he is Chayuv Misah, מד  וַיֹּאמֶר שָׁאוּל, כֹּה-יַעֲשֶׂה אֱלֶֹרים וְכֹה יוֹסִף:  כִּי-מוֹת תָּמוּת, יוֹנָתָן מה  וַיֹּאמֶר הָעָם אֶל-שָׁאוּל, הֲיוֹנָתָן יָמוּת אֲשֶׁר עָשָׂה הַיְשׁוּעָה הַגְּדוֹלָה הַזֹּאת בְּיִשְׂרָאֵל--חָלִילָה חַי-יְרוָר אִם-יִפֹּל מִשַּׂעֲרַת רֹאשׁוֹ אַרְצָה, כִּי-עִם-אֱלֹרים עָשָׂה הַיּוֹם הַזֶּה; וַיִּפְדּוּ הָעָם אֶת-יוֹנָתָן, וְלֹא-מֵת  There had been a Gezaira by Shaul not to eat on the day of battle. Yonason didn’t know about this Gezaira and ate. The Posuk has to tell us that the people had to come together and find a way how to save Yonason from this Cheirim. What was the thought to kill him for eating something? The Ramban says it is based on our Posuk. 

The Chasam Sofer in a Teshuva in Orach Chaim 208 has a letter to the Maharitz Chayes which explains the concept of Mored B’malchus. We all know that someone who rebels against the king is Chayuv Misah. Where in the Torah do we find such a concept? The Chasam Sofer says that it comes from this Posuk (quoted above 27:29), from this Ramban. Anyone who is Mored B’malchus is violating a Takanah that was made right after Moshe Rabbeinu’s death in Sefer Yehosua 1:18  יח  כָּל-אִישׁ אֲשֶׁר-יַמְרֶה אֶת-פִּיךָ, וְלֹא-יִשְׁמַע אֶת-דְּבָרֶיךָ לְכֹל אֲשֶׁר-תְּצַוֶּנּוּ--יוּמָת:  רַק, חֲזַק וֶאֱמָץ This was a Cheirim made against any Mored B’malchus and the Chasam Soifer says that is the basis that gives the right to kill anybody who rebels against the king.  

The Maharitz Chayes himself disagrees and the Netziv in Ha'emek She'eila Siman 142:9 agrees with the Maharitz Chayes and they have a second Pshat on Mored B’malchus. They hold that anyone who is Mored B’malchus is endangering the whole Klal Yisrael and we know that anyone who endangers Klal Yisrael has a Chiyuv Misah. 

So it turns out that we have 2 Peshatim in Mored B’malchus; 1) the Chasam Sofer who says it is a Din Cheirim and 2) the Netziv who says it is a Din of a Roidef. 

One of the differences (Nafka Minah’s) are if you have to go to Bais Din so that they Pasken that he is Chayuv Misah. Tosafos in a few places in Shas is Mesupeik. According to the Chasam Sofer’s Pshat that it is a Cheirim you have to go to Bais Din like any other Chiyuv and Pasken. However, according to the Netziv that it is a Din Rodef, you don’t have to go to Bais Din. 

With this we can explain beautifully a Gemara in Maseches Megilla Daf 14a where it talks about Dovid’s intention to kill Naval Hakermeli for being Mored B’malchus אמרה לו וכי דנין דיני נפשות בלילה אמר לה מורד במלכות הוא ולא צריך למידייניה אמרה לו עדיין שאול קיים ולא יצא טבעך בעולם. Naval’s wife Avigail argues that he should not be killed. First she says can Dovid Pasken Dinei Nifashois at night? To which Dovid replies Mored B’malchus Hu and we don’t have to sit in judgment. Avigail then says Shaul is still alive so even though you are legally the king as Shmuel had already appointed Dovid as a King, he had done it secretly, so since it is not known there is not a Din of Mored B’malchus. 

The question that everyone asks is, why did Avigail first ask how can Dovid Pasken Dinei Nefashos at night, which is an inferior argument and not say right away that you Dovid are not known as the king yet? 

According to what we just discussed the Gemara is so Geshmak. There are 2 Dinim in a Mored B’malchus. The Chasam Soifer’s Din of Cheirim and the Netziv and the Maritz Chiyus Din of Ridef. So what happened? Avigail came and said there is a Din Cheirim, then you need a Bais Din. Meaning will Dovid Pasken Dinei Nefashos at night? To which Dovid replied, no he is a Mored B’malchus and therefore, does not need to have a Bais Din to Pasken. Meaning he is a Rodef and doesn’t need a Din Toirah. On the Din Rodef Avigail answers that Shaul is still alive and it is not known that you are king, Dovid. 

When do we say a Mored B’malchus has a Din Rodef? Only when he is endangering the public, because then the people won’t have respect for the king. In this case Dovid, you may legally be king but since it is not known there is no Din Rodef. She couldn’t present this argument first because the Din Cheirim would still apply and she had to argue first on that, meaning will you Dovid Pasken Dinei Nefashos at night. It is a very Geshmake understanding of a concept of Mored B’malchus which explains this Gemara and others as well.

Food Is Free - Behar 5769

At the beginning of Parshas Bechukosai in 26:4 it says (וְנָתַתִּי גִשְׁמֵיכֶם, בְּעִתָּם), (I will provide YOUR rains in their proper time). What does the use of the word “Your” come to teach us? Rav Moshe talks about an idea that the Mezonos that a person gets, doesn’t use up any of the Schar he has in this world. Hashem gave us life in this world and we need food with which to live, so Hashem gives us whatever it is that we need to live. This doesn’t take away any of the Schar we would get in Olam Habo. It is just like air that we breathe, we don’t think that it costs us anything, so to rain is ours. If a person does Aveiros there can be a drought as a punishment.  

Rav Pam discusses the language in the first Bracha in Bentching, Umaichin Mazon L’chol B’riosav Asher Barah (He prepares food for all of his creatures that He has created). Why the redundancy of the word created? Rav Pam would say that the Teitch of the word Asher is Because, so it really means Hashem prepares food for all of his creatures BECAUSE he created them. The reason is as we have stated, since Hashem gave us life, so to he gives us whatever we need to live.