Bechukosai – Page 9 – Peninim on the Torah

“If you walk in My laws/follow My decrees.” (26:3)

The Midrash cites the pasuk in Tehillim 119, “I contemplated my path and my feet returned me to Your testimony.” It also presents Dovid Ha’Melech’s explanation of his allusion in the pasuk. Dovid Ha’Melech explained that every day he organized his activities and decided where to go. He would begin on his way, but instead of proceeding to his intended destination, his feet literally propelled him to the Bais Ha’Midrash. This Midrash begs further explanation. First, what connection is there between the pasuk, “If you will walk in My laws,” and Dovid Ha’Melech’s statement ? Second, Dovid Ha’Melech’s original statement…

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Rabbi L. Scheinbaum In 5755, Bechukosai

“If you will walk in My laws (My decrees) and My mitzvos you will guard/observe and perform them.” (26:3)

Mitzvah observance is the prime focus of this parsha. This pasuk presents a refreshing perspective on mitzvah observance. Many individuals desire to fulfill the mitzvos to the highest degree in order to achieve an unparalleled relationship with Hashem. The Sidduro Shel Shabbos posits that the words, “And My mitzvos you will guard,” suggest an orientation to mitzvah observance that can be summed up with one word — yearning. One should possess an inner longing to observe mitzvos to the point that he anticipates the opportunity for performing a mitzvah with love and increasing desire. This type of devotion symbolizes an…

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Rabbi L. Scheinbaum In 5755, Bechukosai

“I broke the staves of your yoke and I led you erect.” (26:13)

The Midrash interprets the word ,uhnnue to mean “upright and erect”, without fear of any man. Horav Tzvi Hirsch Farber, z.l., defines this “posture” as relating to the Jew’s spiritual realm, rather than the physical. Unfortunately, some individuals tend to be apprehensive about public mitzvah observance. Our Jewish pride should not permit us to cast mitzvah performance by the wayside as a result of fear or ridicule. It is self-destructive for an individual to disavow himself from his inherent belief. To deny one’s nobility and genuine religious conviction out of fear of public reaction indicates a low spiritual self-esteem and…

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Rabbi L. Scheinbaum In 5755, Bechukosai

“You will flee with no one pursuing you.” (26:17)

What is the curse implied in fleeing from non-existent pursuers ? On the contrary, it should be a blessing that no one is pursuing us! The Gaon M’Vilna explains this pasuk by first citing the pasuk in Koheles 3:15, “Hashem always seeks (to help) the (one who is) pursued.” According to the Midrash, this applies even in the instance in which a tzaddik is chasing after a rasha; Hashem will protect the rasha, since he is the “underdog.” This is the implication of the curse: No one will be chasing us, so that we will not be assisted by Hashem….

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Rabbi L. Scheinbaum In 5755, Bechukosai

“I will remember My covenant with Yaakov and also My covenant with Yitzchak; and also My covenant with Avraham I will surely remember, and I will remember the Land.” (26:42)

This pasuk presents an apparent change in the sequential order of the Avos, Patriarchs. Rashi interprets the pasuk to indicate that the merit of Yaakov should be sufficient to bring redemption to his children. If Yaakov’s merit is not worthy of effecting redemption, Yitzchak Avinu’s zechusim, merits, will add to the virtue on behalf of Klal Yisrael. If Klal Yisrael is still in need of support, the merits of Avraham Avinu will tip the scale in favor of Klal Yisrael. The commentators question this sequence. Yaakov Avinu is the bchir ha’Avos, the chosen of the Patriarchs, his name is engraved…

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Rabbi L. Scheinbaum In 5753, Bechukosai

“And I have broken the bars of your yoke and made you go upright.” (26:13)

Rashi cites the Midrash which explains this blessing with two words, with vpuez vnuecw “erect stature.” Horav M. Shternbuch, Shlita, expounds on this concept. There are individuals who, although they are observant, tend to deny their compliance with Hashem’s mitzvos. Consequently, they mask their mitzvah performance and attempt to conceal their allegiance to the Torah. These individuals disguise authentic observance with artificial excuses. They are moral cowards who lack the courage of their convictions, demonstrating a lack of pride in their heritage. They are fearful that, due to their commitment to Judaism, they will be viewed as different. This perception…

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Rabbi L. Scheinbaum In 5753, Bechukosai

“To break My covenant.” (26:15)

Rashi explains this refers to rehgc rpuf, one who will eventually deny the basic tenets of religion or the existence of Hashem. This commentary does not seem consistent with the sequence of the text. After the Torah enumerates various punishments to befall those who sin, it states: “And if after all this you will [still] not listen to Me and walk contrary to Me (hrec)” (26:27). Rabbeinu Yonah characterizes hre as one who dismisses the punishments as “accidental” happenings, which are not relevant to him at all. According to the text, this sin is even more egregious than the previous…

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Rabbi L. Scheinbaum In 5753, Bechukosai

“I will not have been revolted by them, nor will I have rejected them to obliterate them.” (26:44)

The Zohar Hakadosh suggests a special meaning for this phrase. Instead of the word ,ukfkw “to obliterate,” he reads it as the word vkfw “bride,” drawing the following analogy. A wealthy man was seen walking through a very poor section of a hostile land. When questioned regarding his whereabouts, he responded that he was searching for his bride-to-be. Indeed, when she appeared, the whole street took on a different appearance in his eyes. Even the air took on a sweet fragrance for him. So, too, Hashem will not reject us when, like an impatient bride, we await Him during our…

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Rabbi L. Scheinbaum In 5752, Bechukosai

“If in My statutes, you shall walk.” (26:3)

What is the meaning of “walking” in Hashem’s statutes? This idea can be elucidated allegorically with the following parable: A group of people are sitting together around a large table. As long as they sit together, eating and drinking, there are no noticeable characteristics distinguishing any individual among them. This situation changes at the end of the meal, when they rise to go. All but one individual leave and go on their way. Only one person remains sitting in his place, as if paralyzed in his position. This riddle is solved only after careful inquiry. Due to a serious physical…

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Rabbi L. Scheinbaum In 5752, Bechukosai

If in My statutes you shall walk, and My commandments you shall keep, and do them.” (26:3)

Rashi interprets the Torah’s imperative to “walk” in Hashem’s statutes as meaning to toil laboriously in the study of Torah. It seems peculiar that Torah study, which is an intellectual pursuit of knowledge, should be characterized by the term “chok” – which denotes a statute whose rationale is not necessarily comprehensible by human intelligence. Horav Simcha Zisel Shlita explains that the Torah is teaching us the proper perspective with which one should view Torah study. Torah study should be more than an exercise in mental gymnastics; rather, it should be a total immersion of one’s essence in the…

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“If you walk in My laws/follow My decrees.” (26:3)

“If you will walk in My laws (My decrees) and My mitzvos you will guard/observe and perform them.” (26:3)

“I broke the staves of your yoke and I led you erect.” (26:13)

“You will flee with no one pursuing you.” (26:17)

“I will remember My covenant with Yaakov and also My covenant with Yitzchak; and also My covenant with Avraham I will surely remember, and I will remember the Land.” (26:42)

“And I have broken the bars of your yoke and made you go upright.” (26:13)

“To break My covenant.” (26:15)

“I will not have been revolted by them, nor will I have rejected them to obliterate them.” (26:44)

“If in My statutes, you shall walk.” (26:3)

If in My statutes you shall walk, and My commandments you shall keep, and do them.” (26:3)

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