Behar-Bechukosai - 5th Portion

Join me as we learn Chumash for Thursday parshas Behar Bechukosai, Behar Bechukosai combined. We are now at the fifth Torah reading, chapter 26, verse 10. Yesterday we began by talking about the blessings that God gives the Jewish people for following the words of the Torah and its commandments. And the blessings that he gives them that they'll be able to chase off the enemy and they'll have their rain in time. Today we continue with those blessings and as we further go on into the aliyah, we will learn about the consequences of not following them as well. Verse 10. And you will eat the very old produce. And you will have to old produce because of the new produce that's coming in. Rashi, verse 10. The fruit are going to be preserved and they will stay well and they will last for a very long time even as they get old. Old food which may be as old as 3 years and as they get older they'll still be tasting good. And then not only they'll be tasting good but they previous years will be even taste better than the Michelle stockade from the year previously. That the grain, the place where they store the grain is going to be full of all the new wheat and the warehouses are still going to have the old wheat that is still dry because since you didn't have enough time to eat it because you were eating it and it was so tasty and so delicious that you had plenty and it was able to the quality of it was so good and therefore you didn't and it stayed for a long time and therefore you had plenty of it. So therefore you have to get rid of the old because or else the new stuff is going to get ruined. And get rid of the old to be able to make place for the new. Verse 11. V'nasati mishkani b'seicham b'seichachem v'lo esiga nafshi eschem. And I will place my dwelling, my permanent dwelling, which refers to the Holy Temple, amongst you. V'lo esiga nafshi b'se eschem. And I will not reject you by departing from you. Rashi, v'nasati mishkani zos habayis hamikdash. This refers to the Holy Temple. V'lo esiga nafshi eini ruchei kotz bachem. I will not be disgusted by you. And the word seek out comes from the word disgusted, g'eulah, like something which is disgusting and um something that you reject. As we find in the words loshon playtah d'var aval u'vdavar, that if somebody who swallows something and rejects it and his body doesn't consume it, then therefore he has to vomit it. So too, the word nigal means to reject. Kishom nigal maginei veiden, over there was rejected the the shields of the strong ones, which is referring to like the Messiah, which is the oil that was on it which didn't work. What they used to do was sh'moishchin maginei sh'leivah b'cheilev m'vushol, they used to uh smear the leather uh shields with fats. This way k'dei l'hachlik mal of makas cheitz v'chanis l'eika ve'eir. This way that if a spear or an arrow would come against it, it would shield it from it as it would slide from it would slide off because of the fats that was on the outside. You also have the same terminology when it comes to koshering. The word is hag'alah, when you immerse something in boiling hot water, there the hot water removes the non-kosher flavor from it. As well, you see the same terminology, g'eulah, to um to reject. It rejects the uh the non-kosher that's in it. Verse 12. V'hisalachti b'seichachem. And I will go amongst you. V'hayisi lachem le'Elokim. And I will be for you as a God. V'atem tiyu li l'am. And you will be for me as a people. V'hisalachti Rashi explains that I will travel with you. I will stroll with you in Gan Eden, in the Garden of Eden, meaning very closely together. Like one of you. You're not going to be fearful of me. You're not going to be fearful of me. You may think, "Oh, I won't be afraid of God at all. There won't be the all of God." What it means the fear, this tremble won't be there, but the town Therefore, God says, "I will be for you as a God and you will be for me as a people." The all will still be there, but we're able to have that companionship as well. Verse three, and verse 13, "I need a sham I am God that I took you out of the land of Egypt." from being slaves to the people of Egypt. I might just come and I will grow and I broke those crossbars of your yoke. And he said, "I led you upright into freedom." Rashi I need a sham I came I am God being that I'm the one that took you out of Egypt that is worthy enough. I am worthy enough. That means you can trust in me that I am able to do all these things because I have a perfect proven record. I took you out of the land of Egypt. I made great miracles for you. What are kind of great miracles? By the very fact by I took off the yoke. The comes from the word a stick. Like a peg. The two pieces of the yoke that sits on the animal, there's a peg that holds them together. It keeps the yoke that it should stay in place that it shouldn't remove it. Come on, I say to my we find later on in the book of Jeremiah where God tells them that should make sticks and pegs as well. Came the meals, the word came the meals means become a skewer upright without being afraid. The Jewish people came out of Egypt standing tall, not embarrassed, and they were there to be able to enjoy as we see that tells us in the book of Exodus the Jewish people went out with an outstretched arm with an upright posture meaning nothing to be embarrassed of and proud of who they are. Verse 14. We now begin the part of what is called the Torah. The Torah which is the curses and threats, the consequences of what happens to the Jewish people of God forbid or what God forbid can happen to the Jewish people if and should they not follow the commandments of God. As we're going to be reading this is very tragic events that the Torah describes here. As usually is the custom that the Torah reader when reading these parts he would read it softly and quickly as and also there is no individual who gets the Saliyah as not to place it on any person in particular. This is not a part of the Torah that we enjoy or endear on any person in particular. It is well known the story of the Alter Rebbe and the Mitteler Rebbe that this was in first referring to the Torah in Parshas Ki Savo where the Alter Rebbe would usually be the Torah reader. One time the Alter Rebbe was not in town and the Mitteler Rebbe heard these these terrible consequences that may happen to the Jewish people and he fainted from it and they asked him, "Don't you hear it every single year?" And he said to him, "My father reads it you don't hear the curses." So too as we read these read these consequences we have to remember of our reliance and our connection with Hashem and all of these consequences can turn into the just the same blessings as well as we see at the end of this Torah reading. Verse 14. If you don't listen to me, you purposely don't listen and therefore is an affront to me and you do not perform all the commandments. Verse 14, Listen to me. to be studying the Torah. And to know what the sages have taught. I would think that it's only referring to the commandants, to the observance of the mitzvahs. That you will not do. But already said about doing the commandments. What do I know that what does it mean to listen? If you do not listen, meaning not listening to work hard in the study of Torah, to be diligent in the study of Torah. So then why does it say to me? When it talks about me, this refers to a person who knows the creator and intends to go against his creator. Meaning that this is something who somebody does it purposely, knows about God. That he knows about God and godliness and Judaism and still purposely intends to go against what God said. As we find by Nimrod that he was strong with his mouth before God. That he intended and he had and he knew God and he intended to go against God. So too we find by the people of Sodom that it says by them were evil and wicked in their and sinful to God very much so. They identified with their creator and still intended to go against him. You will not do from the very fact that you will not learn then automatically what happens you don't come to do it. You have two abrogations. Number one from not learning you come to not doing. Verse 15. And if because of that consequently you despise my rules. And my ordinances you prevent from performing. And because of that you don't do all my commandments. And this causes you to break my covenant. And this causes you to break my covenant. Not only do you not do it, but because of that you become disgusted by other people who are observing the commandments. Not only do you not observe, but because of that you start to hate about those that judge the Jewish people and the scholars. Already says you don't do it, so why does it say now continue and you will not do it as well, you refrain from doing. My name also withhold others from doing. As call me twice they all my commandments he denies in the fact that God has commanded them. The kind of therefore says it's all my commandments they say all my commandments and it doesn't say like in primitive from previously as call all the commandments. But my commandments that a person denies in the existence of that God is the one that gave them the commandments. to to uh to get rid of and to to break my covenant. What happens in the end is that a person denies in God's existence. How do you show if you look at these verses he enumerates of your seven abrogations and each one is a cause to the next. The first one leads to the next until the seventh. The and if you enumerate them this is the way it will work out. From not learning from not doing from not doing becomes disgusted by other people that are doing it. From there you come to say to hating the scholars not only are you disgusted but you hate the scholars but you start preventing other people from doing and from eventually that causes you to deny that the are even commandments and become denying God and becomes idolatry. Verse 16. I will then too likewise do to you. And then I will bring upon you. I will set upon you. The hollow disorientation. As a chef as consumption of blisters with psychotic others. Fever. And the diseases that dashed the hopes. Of people. And depress a person's soul. And you will then sow your seed in vain. Your seed. Oh, the hollow I wake him and your enemies will eat it. Rashi the if God that you like him. I will then. Uh, remember. When it's a VCA like him, I will command on you. Meaning that I will say that all these illnesses should come to you. What is a chef as Chef as is holy shamash a chef is a boss or it's a sickness that causes the skin. And makes the skin should dry up that has no uh, ability to to um, To grow or have any or to heal. And it becomes as Rashi uses the French. Word unpolished belaws they might be in a full of it is similar to blisters. Who might as part of the offer that the skin becomes pale. And there is no red in it like a healthy person and the boils cause the person to uh, to drain any blood. That's in there. Haka dakas what is kadakas that is a fever. It's a fever it's a illness that comes to the body which makes it become very hot. That's why it's called the fever as we see in the words in the book of Deuteronomy key ash cut for a happy that a fire. Has consumed within me. Mikhail say nine and give us no fish. Which will cause dashed the hopes and depressed the soul. Why is that? Because a nine. Over why does he call this type of illness cause it dashes the hopes? Because the eyes look and when they don't see any way, the safe shall lay Europe A is doesn't see any way that the illness will become any better. And he sees that in the end result is that he won't be healed from this illness and therefore he is depressed about it. The year of when the fascist people may say and therefore his family will be in pain by the very fact of his death. Any pleasure, any craving that a person looks forward to when doesn't come. The shell of the mush and a hope that a person has that he hopes for something to happen and he's looking forward to it and it doesn't happen. Crew your killing in a neck and something that is looking forward to like it says the same terminology in the book of Lamentations. Was right them the week. Tis rule you're going to plant your wheat for the season mark but it's not going to sprout. It's not going to grow. The empty smack and if it does happen to sprout and grow, you're not going to be able to eat it while we wave a hand and your enemies will be the ones to eat it. Verse 17, the happy plan I become and I will put my attention on you. The knee gap them the flame of a hand and you'll be smitten before your enemies. The road to become the same knee gap them. And your enemies will be pursuing you. You'll have to flee from them. The nasty you'll be running ask him and you'll be nobody will be pursuing you. Verse 17, the happy plan I become. Initially I will put my attention. Find any more color secular I will distract anything else that I'm doing and I will continue to only focus on you. Like simply said he shall become they will govern you. I got the status camera by and this is where I actually now is going to start all the different verses that he explained according to the mattress and he says as follows, Af ani asasei, starting now back from verse 16 to explain what all these words mean according to the madrish. Af ani asasei, what we're talking about over here, why does the Torah use the terminology af? The word af can also mean anger. So, God tells the Jewish people that anything that are going to be doing with you it's only from the anger. Meaning, as we're going to see later on also in verse 41 where God tells them about the Jewish about the consequences that will come to them is because of the anger that God puts on them. V'yifkadti aleichem she'yiu makas b'chetz ashkem zulazu that these plagues that are going to come to you are going to come one after the other consecutively. Acharei she'einam b'chudes acham v'yachad m'chana al lo bayom still recuperating from the first the second one is already going to come. And what kind of way is it going to come? B'chol ela you'll have disorientation. And then what's good with the disorienting because of the plague that may come against you, then makam av helas avri'ach makas moison, it's going to be a plague which causes people disorientation which this is of course a pestilence and when people are dying, as as a shachefes, which this is another one, a yesh adam she'cholo mutal b'mita aval b'sarei shamen alav, you can have a person we're talking about this is an illness you can have an individual who's sick lying in bed but he still see his flesh on him that protects him from all the different outside illnesses. Talmud leimar shachefes she'nishchaf, that in this individual that his flesh does not protect him because his flesh is drying up. O ilei eitam at times you can have a sick person she'unishchaf, that his flesh is dried up aval lo yichyeh v'lo yimuk al least he's he's not having any fever, he's at least comfortable if you want to call it. Talmud leimar therefore the Torah says as a gadachas, not only is he going to have the flesh consuming him and he's going to be dry flesh and he's going to see people dying but he's on top of that he'll have also a fever. She'umagdi'ach aval sovel basar she'yichyeh but at least he thinks okay I'll make it through I'll survive. I'm going through the fever, I may be going through all the different things, but that's the stages of healing. Thomas therefore the Torah says and I am He already gave up gave up hope on life. Are you any sovereign about himself? He doesn't think he's going to live. So you think other people will still have hope in him to live. His relatives for it continues to say no that they'll be also be depressed about it because they'll see that there's no hope and they're going to already give up hope or going to mourn his passing that will be happening. And therefore he continues that they'll be so no use that if a person will have a field he's going to sit plant, he's going to sow but nothing's going to grow from it. If so, what are your enemies going to come and eat? Therefore the Torah says well not if he's going to if he's going to plant, if he's going to sow and nothing's going to sprout and nothing's going to grow from it and then how the enemies going to eat from it? Therefore what is so why does the Torah say and your enemies will eat from it? So what the Torah explains is as follows. The matter says he'll sow for one year but ain't no matter nothing's going to grow. The second year something's going to grow. And what of that little bit that grew, who's going to get it? And the enemies are going to come and eat that wheat that already grew. I'm not sure. And when they're going to then for the time while they set siege on that place the people that are sitting on the inside are going to die from hunger because the first year's food produce didn't grow. However, the food that they didn't collect any produce from the year before. However, the people who are setting the siege are on the outside in the perimeter. Now that it grew the second year, so they have what to eat while the people on the inside have nothing to eat. Another explanation. This is actually referring to the sons and daughters. You're going to really work hard to try to bring them up to something, a hitba, however, because the sin that's in them that the children who have you invest in so much time and effort into bringing them up, the enemy is going to take them over, meaning the sin that's within them, you're not going to see any nachas from them. When then the Torah continues in verse 17, and I will put my face upon you, meaning I will put your my attention to motion number of a toiva, just like when it says by the good things that happen. When I will put my focus on you, so to so to it also says by the bad that I will put my attention on you. Like a king that tells the servants, I'm going to dedicate all my time and my energy to be able to make sure to make your life miserable. And you'll be and you'll be plagued before your enemy that the hunger ready before the enemies have been get to you, you're going to be dying. You're not going to be killed by the enemy. Ready the plague and the siege on the inside that's going to cause you to die. And the people that are fighting against you are going to put a siege around you on the outside. They're only going to put a siege around you on the outside. By the very fact they'll be easy for them to overcome you and to wipe you out because you already dying in the inside. And oh, do become say nation. The very fact that the verse tells us that there are enemies, why over here does he change from over him over to say no? That there are two types of enemies. There's an enemy from the outside which is called an over him and a say no which is a person that hates you. That's your own friend that hates you. That what God is telling them over here that who's going to going to be the one that when the enemies of the Jewish people come against the Jews what they're only attacking is what's on what's revealed, what they think that the they don't know what the Jewish people are hiding there. That means like as we find in the verse when it tells us when the Jewish people that Midian and Amalek they were looking at the Jewish people and they took all the produce, everything that was on the outside. But when the time when I'm going to cause the enemies to come against you When however when the enemies come, meaning these are going to be nations that come from within you. They already know where all the hidden stuff is. They're going to go and get all the stuff that are hidden and they're going to steal all that as well. As we see later on in the book of Micah where it talks about the heads of Jacob and their leaders amongst the Jewish people that they ate everything and they took off the skin as the words that took they they they they wiped the skin from off them and their bones they broke meaning that the this is a rebuke against the enemies of the Jewish people that within the Jewish people, that means the Jewish people who are themselves were causing and stealing from the Jewish people themselves. Then ask them and you're going to be running away in your plane out of fear. They need if you can be you're not going to be able to run away because you won't have the energy to run. Now we continue to verse 18. The email daily laces money and if you will still and if you will still during these punishments you still won't listen to me. And I will then add another seven punishments on the above listed sins that you've already got. The email daily With all everything that happened you're still not going to listen. and I will add I just want to hear the more punishments seven seven punishments seven sins that were mentioned previously. The seven sins that we mentioned of the not learning, not doing and being disgusted by those that are doing and all of those as we mentioned previously as well. Verse 19. Shabbat is And I will break the pride of your strength. And I will make your skies dry like iron. And your land will be moist like copper. Rashi. The rabbis explained that this refers to the Holy Temple. That this is the pride of the Jewish people that will be destroyed. When it talks about the prophecy of the destruction of the Holy Temple. I'm desecrating your my holy my sanctified place which is your pride. Kasha Mishnah Misha this Over here we look at the difference of the consequences that God enumerates here in this Torah reading and the ones that are later enumerated by Mosha. When Mosha this one is worse than the one that Mosha said. Because when Mosha spoke spoke about the curses that come he says and the heavens will be on your head like copper. And then over here he says that at least the heavens will sweat the same way uh copper sweats. However, the earth will not sweat the way uh the way iron doesn't sweat. And therefore it will protect its fruit. So over there at least he says there will be some moisture coming from heaven, but there won't be anything from the earth to be able to ruin the produce. I will come but over here it said the opposite way. The heavens will have no sweat the same way iron has no sweat to it. It will be cold. There will nothing come. It will be dry. It will be absolutely dry. There will be no rain or dew whatsoever. The problem is when you have that the earth is wet. What does it do? The moisture in the earth is going to destroy whatever is there. Verse 20. The sun will And in your your strength will be expended in vain. You're going to be working with the with the ground and your ground is not going to give any produce. And the fruit of the earth will not the tree of the earth will not give forth any fruit. The sound of Rashi says that all your work that you're putting on going into the into the field are going to be a waste and the similar to thing is that a person in one year he's not going to be working with his field at all that he didn't plow, didn't sow, didn't weed or anything, he didn't do anything with the field. Taking out the weeds, take cutting the grass or cutting the cutting it with a sickle or making the holes to be able to have the water should be able to go from one place to the next. That means he's going to work with all the holes with the whole time he's going to prepare his field and all of a sudden you're going to have in the time of the harvest is going to come a big massive storm which is going storm of heat meaning a drought and that's going to ruin everything that he had to say and it's going to knock it out and because of therefore from that pain and suffering that he went through not only does he have the whole problem that he worked so hard, he has a loss of wheat. That means what happens, what's the difference to a person who doesn't work with his field? A person sits back and says I'm not going to do anything with my field. He doesn't plow, he doesn't sow, he doesn't whack, he doesn't weed, he doesn't do anything in the field and then a drought comes, okay, there's a loss of produce but at least he didn't lose his energy. Over here the Torah is telling us you can have a person who's going to put all the end of effort in it and then you're going to have a drought. That really knocks the guy out. And that's a double uh double suffering that the person's going to have. And they see that I am a fool and the ground is not going to give any produce. After my shot the mother of my shots of Allah, it's not going to give any produce even the amount of seedlings that you put in. You're not even going to get what you put in. Sometimes you expect you put in some seedlings and it's going to get even more. You're not even going to get what you put in. You're going to lose that as well. It's out of the fruit and the tree of the ground. I feel them in other local that even from the drawing from the water of the moisture of the ground of here you have two curses in one. Number one is that even the ground is not going to give anything to the tree. So they have to be better than shots of another that their fruits are not going to ripen in time. And the number two is they're going to be a lack of rain. But you can period master when a person has that few little fruits that will ripen, those master those are not going to come to ripen. That means first of all you're not going to have enough fruits that are going to come to ripen and even those little fruits that do come, they're going to fall off the tree they're going to not going to be able to be there and they're not going to ripen in time. So you have these two curses as well. Yes, I shall be happy I have over here now seven punishments because of the seven sins. Punishment number one, the base of ignition will be destroyed. Number two that the heavens will be like iron. Number three that the earth will be like uh copper. Number four that they're going to be a waste of energy. Number five that the ground is not going to give its produce. Number six that the tree is not going to give its fruit. And the tree is not going to have fruit even ripen on it and whatever does. Number seven, whatever does ripen is not going to be ripened in time. This is the seven punishments that the Torah tells us for the seven sins that they continue to do. Verse 21. The intel in me carry. And if your stubbornness will continue to walk with me, fully see what we shall be and you refuse to listen to me. The stuff that I like I shall forget how to say come and I will then add seven more punishments corresponding to the seven sins that we mentioned previously. Meaning temporarily, that means your relationship with me is going to be temporarily and you're not going to perform the commandments and going to do it in an irregular type of way. You're going to withhold from doing it. Close to what has to say with the Aramaic translation difficulty that you're going to refuse to listen. To listen to become close and have a relationship with me. You're going to have another seven sins like the seven sins you're going to have another seven punishments. What are they as he continues in verse 22? Send a pie on you the wild beasts of the field. And they will bereave you. And they will destroy your livestock. The animals and they will decimate you. They will diminish you. Your roads will become this will become desolate. Rashi I will incite them to come against you. I only know about an animal which is destructive which is a wild animal. To destroy and to kill and to and to and to attack. What about an animals which are not used to they're usually domestic animals? How do I know that that will also bite and kill? Therefore it says we find the book of Deuteronomy that the teeth of the animals I will send amongst you so this is two punishments. Number one, the wild animals and the domestic animals that will attack. How do I know it'll be through biting? The nation that this is a um a a plague which comes from those that lie in the earth, which is the snakes, that they sting, that they bite. My ill initial system, just like the snakes, they bite and they cause a person to die. I feel initial system, so to these will animals will bite you and because of that you'll die. Who you shall name the earth is all the were times and years in earth is all in the land of Israel when the Jewish people uh did not follow what God did and we saw that the nature of animals changed. We saw donkeys biting, which they are considered domestic animals and causing people to die. And so too uh animals, other kind of uh donkeys which will also bite people and cause them to die. The shiek last come and will kill them. A lot of time and these are the small children which are called shiek cool when they die young. The shiek last come to them. They will they get rid of your animals me back woods from the outside. Those are those animals that go to pasture outside in the fields. The meters come those are those that even are in the city. They will they thought that they will be protected. They'll also be killed as well. The national come and because of that your roads will become desolate. This is big roads and small roads. Nobody's going to be there because because they're afraid of what may attack them. Shave up on this over here. We have again those seven punishments. We have shin baby machine higher the attack of animals and domestic hated animals come out like we offer as well of those that are in the earth, the snakes, the shiek law, those are destroying kids, the shiek law and those destroy animals, the meat and those that destroy the people that are in their homes, the national and the fact that the roads will be desolate. Verse 23. And if you still continue in your stubbornness and you still will not be connected and you will be corrected because of these. And you'll still walk with me irregularly, meaning not to follow the commandments. Rashi, return to me to recognize what you're doing and to do teshuvah. Verse 24, so too I will treat you stubbornly. And I will smite you as well sevenfold on your above listed sins. Verse 25, and I will bring upon you a vengeance of a covenant which will be that you will cover you will gather in your cities and you will gather and I'll send an epidemic amongst you and you'll be gathered and you'll be and you'll be then delivered in your enemies' hands. What does it mean a covenant of a of a vengeance? Why is there a covenant that there is no vengeance? Meaning there are those time there is times that a that a vengeance comes not because of a covenant just because of a fight because people just take vengeance for whatever reason it may be. The zoo, for example, the blinding of the eyes of the times when came and of the king of Babel over here this is when they take a vengeance because there was a seemingly a covenant and as we therefore at this time the the promise was that wasn't going to rebel against him and over here when the king of Egypt came through as the story tells us there when the king of Babel so therefore felt that this was a breach of the covenant and therefore he was punished him even worse. Another explanation of the word covenant of a This will be a vengeance because you have you have not you have not kept to the covenant that we made. Anytime we find a terminology of sword going through a city, this means a war of armies of enemies that are coming to take siege or to attack and capture. You will be gathered from the outside into the cities. Because of the siege. You will have then a plague an epidemic that will come amongst you. You will be given into the hands of the enemies that are trying that are sieging against. Because why they going to Because generally the people don't stay overnight because since they don't keep dead bodies overnight in Jerusalem. And therefore this was only in Jerusalem and this was a special behavior in Jerusalem. They did this also in other places as well. Because there's going to be such an epidemic and they're not going to be able to bury the people in Jerusalem. So they're going to have to leave the city of Jerusalem and then they'll know they'll be given into the hand of the enemy automatically. Verse 26. When you eliminate when I eliminate the source of your food. And you will have 10 women baking bread in one oven. And they will bring back your bread by weight. You're going to you're going to eat it but you're not going to be satisfied. And they will be miraculously unsatiated. Meaning the terminology of what a person finally uses to satisfy himself to satiate himself. Give me my ways. Like we say in the Jeremiah how the how was broken the satiation that the talking about how we felt how did what you're dependent on was broken. Meaning I'm doesn't mean that it would be absolute hunger but it's going to be in a way that you're going to bake these 10 breads and you're not going to be able to see this is like the beginning of the hunger that there won't be enough bread and all the other food will not be enough and miraculously this will be unsatiating. Meaning I will break I will not be able to satisfy yourself with any of the weight of any of the bread. This is what we find in the prophecies in in the Ezekiel where he talks about that they sent the arrows of hunger. Meaning this is the ability that the that the hunger was never able to be satisfied and they were constantly hungry. Why are 10 women baking bread in one oven? Because there isn't wood. There isn't enough wood to break to bake any other bread to bake any other more to bake in any other ovens. Should they have the and why they going to bring back the weight? The wheat is going to be spoiled. It's going to not going to last. Not passing fellows. Because of that when the wheat is not good the flower is not good. When the flower is not good the bread doesn't come out good. When the bread is battered and breaks apart in the oven and you should have them come out and they're going to be taking it out and weighing the pieces and they can say we all put in 10 loaves of bread. How would we get from it almost nothing? You will eat it you won't be satiated. This is the curse that's going to happen. This is in your stomachs because of even after eating the bread your stomach will never feel satisfied from eating. So again you have over here seven punishments. The seventh punishment that they shall put on you. Number one the the very fact that people be killed by sword. Mutter the siege, dever the plague, shever batalekhem the very fact that the bread is going to be breaking apart that there's not going to be satiated. Khoyse the lack of wood to be even bake the bread. Pas felos the fact that the wheat is going to fall apart and you're not going to be able to even weight and everybody's going to have to split up the food. May mayim the fact that you would even whatever you eat is not even going to be enough to keep you satisfied. The fact that the very fact that you're going to be put into the enemy's hand any minute I mean that's not part of that count should I he had because it's just like being killed by the sword being in the enemy's hands. Verse 27. The embassy Shmuly and if despite all this you're still not going to listen to me. And you're still going to walk stubbornly with me. Verse 28. The emotion is carried I too will treat you with the free furious stubbornness and I will chastise you. I found reciprocal by I will chastise chastise you reciprocally sevenfold for your sins. Verse 29. The and you will eat the flesh of your sons. And the flesh of your daughters to is what you'll be eating. Verse 30. The schmaltz tea. The schmaltz tea is what I I will demolish your. Tall and fortified edifices. The and I will cut down your idols but I see as pig and I will play make your corpse your corpses. Of your pig fall upon the corpses of your smashed idols. Then go on a S I will my soul my divine presence will reject you by departing from you. Rashi what does it mean by my second? Big dollar tall buildings are going to come crashing down or bury your nice is a beautiful palaces that you have made mansions that you have made. Come on come on is Rashi tells us mean of it is out of kind of idolatry. She the fact that they would put them on the roofs while she Mikra carbon and the that they would put them in the sun, that's why they call them carbon from the word combo. And the main punishment over here was that when this whole tower comes down is the big idol that's on top of it comes down as well. The masatius big rakim and I'll put your corpses to fukia rough, meaning that because they are going to be like skeletons, they're going to be like bloated because they were died from hunger. And therefore they look like they're about to, you know, their their bodies have nothing to them. And they seem you're also from them ask him my son, they're going to be taking out their idolatry from their pockets and trying to kiss them and crazy if God forbid they fall on them. Meanwhile the stomach is going to explode and fall upon the idolatry that he stuck to that he thinks that is going to save him. The goal and I feel scam, I'm going to be disgusted. I'm going to depart from you. They'll see the that's the divine presence leaving the Jewish people because of their terrible behavior with their idolatry. Verse 31. A fact of divine presence that means leaving here as well also refers to the madrasa as the fact that the Jewish people won't have prophets or visionaries to guide them in the right way as well. Verse 31. The masatius corva and I will make I will destroy your cities and you will find no reason to go in them. I see my CS make the shake him and I will make your holy places desolate for a year come and I will not drive pleasure from your sacrifices. The masatius corva your hell I would think me Adam, they will be destroyed because nobody's going to live there show him of a show me and he has however when he sees that it's however when it says later it'll be desolate and they all them that means it's going to be desolate from people. A man in the time for what does it mean the first case? Corva over the shelf desolate from people who passing by meaning nobody's even going to come. They won't be in anything left there Even passersby, people traveling won't want to go through there because there's nothing for them to walk through. I actually made this because I shake him. Y'all allow with him. This is referring to the Holy Temple that it's going to be empty some sacrifices. So then why does it say afterwards no longer smell your sacrifices? Then it's already mentioning sacrifices. So what does it mean that I will destroy your temples? It's a shame. May it be this way that I would that they would that next the right before the destruction of the right before the destruction of the Holy Temple. Already then there will be a time that people will stop going. The groups of people that would go and generally come bring the sacrifices and prepare themselves and get ready to come every single holiday will no longer come and they will stop going. Again, Rashi enumerates for us the seven different punishments here. Which is number one of the punishments. You have the the consumption of their own children and the destruction of their tall buildings. That's two. Getting rid of the idolatry. That's already not considered a punishment but it mentions Allah. But by the very fact that God is going to destroy these tall buildings and the top of the tall buildings were these idolatries. So that's why it's automatically going to be destroyed. That's not one of the punishments. So we have so far it's two. I will put your bodies your corpses to be on top of them. That's the third. The divine presence leaving is four. Destruction of cities is five. The very fact that the Holy Temple won't have anybody visiting is six. And that God will not be pleased by the sacrifices. That's seven. Verse 32. And I will And I will make the land desolate. It will be deserted by your enemies. I will from those that live try who will try to unsuccessfully live in it. Rashi zoom in the table of Israel. This is actually a benefit which is going to be for the Jewish people. That even though the Jewish people are not going to be in the land, however, the enemies of the Jewish people will never be able to settle there. Say take a shame on me even when the guy even when the non-Jews the Gentiles who they feel we got rid of the Jews now we can take their land. We will see that their land will never be considered settled until the Jewish people return. And even if they try to settle there will never be properly settled until the Jewish people actually come back. Verse 33. And I will scatter you amongst the nations and I will unsheathe the sword after you but I will see and your land will be desolate but I can do over and your cities will be destroyed. Rashi the zoom in the question. This is one of the most difficult things that will happen about amongst the Jewish people. That while the people are exiled from one place and they go to one place and they see the Jew each other and they start comforting themselves. When other nations of the world when they go from one place to the next they're able to cleave they're able to connect one can help another person. However, the Jewish people they're going to be spread out all over the place like a person that throws his wheat into the into a sieve and he shakes it out and no no two end up in the same place with one another so they won't be able to be there to help each other that the Jewish people are going to be from one side of the world to the other side. What do you call you see? What does this mean now? I will throw you out. Like when a person of here when he talks about that one will seize the sword. What is he talking about? Like when a person takes a sword out of the from out of the container that it's held in it. When a person takes out a spear or takes out a sword from the case, he does not quickly to put it back in or like a person that empties water from a vessel that he doesn't he's not able to put it back in afterwards. You're not going to be able to get quickly back into your own land because of that it will be destroyed. When a person leaves his own home or leaves his vineyard, leaves his field, but he thinks that he's going to come back, then killing it's not as if it's destroyed. When a person thinks he's always coming back, he doesn't think it's destroyed. Over here the Torah tells us it's going to be destroyed cuz you'll never see a time and opportunity that you think you'll ever maybe go back. Verse 34. Then the land will appease me over the unobserved sabbatical years. From all the time that entire time that it remained desolate with you on it. You're going to be in the land of your enemies. and here and will thus appease me over the unobserved sabbatical years. Over here Rashi tells us and over here we're going to see that many of the things that would happen was because of the lack of observance of the sabbatical year. Verse 34. Us to your turn. This will appease God by the very fact that all the time that while the Jewish people were there, they did not observe the sabbatical year properly. And therefore God was upset that uh God had got angry about the very fact of the years that the Sabbath sabbatical year was not kept for years. Therefore, will appease the king of so to speak like paying back for the years of the sabbatical years not being observed. Verse 35, call you may I sham during all this entire time will remain desolate T space it will rest is a shallow shove suffer all the time that it hasn't rested with Kamala during those sabbatical years when you lived upon it. Rashi call you may I sham assist that it's going to done there's a man which is there instead of the place whenever you find instead of having that duplicate word shamama. So it has a shamama. A dot in the men which which gives us that meaning. So what does it mean for the time that it didn't rest shiv shall go the 70 years that the Jewish people were in the Babylonian exile that means after this first the after the the destruction of the first temple and how you connect it shiv they were for the 70 years and the Jubilee years that the sabbatical year was not observed correctly that the Jewish people got God upset while they were in the land for the 433 years that total the 70 years of non sabbatical years. How do we get to that calculation? Here Rashi gives us the calculation. Schlesinger maze petition They were 390 are you with the years of their sins what's the calculation? How do you have that from when they entered into the land of Israel actually go until the 10 tribes were then exiled. We know that before the two and a half tribes during the time of Sanhedrin the first 10 tribes with an exile from the land of Israel. Who was left then in the land of Israel? Were only the people of Yehuda and Binyamin and half of Menashe and the people of the tribe of Levi. Benai Yehuda it's the 480 years. And then the triple tribes of Yehuda was an extra 40 years. From when the tribes, the 10 tribes were exiled, for another 40 years until Jerusalem was destroyed. A total you have is 430 years. For who should remember that's why it says in Ezekiel you're going to now real- lie on lie down on your left side, meaning the amount of time that you have to take and it continues there in the verse in Ezekiel telling us about the amount of years that the Jewish people did not observe properly the sabbatical years. And then you will conclude those, then you'll have to lie down on your second on your right side for a second time and then you'll have to atone for the sins of the people of Yehuda for 40 days. And who is the name of the Ezekiel? This prophecy was said to Ezekiel to the fifth the fifth year of the exile of Jehoiachin. Jehoiachin was in the fifth year of the kingdom of Zedekiah and therefore you have the calculation. Then you continue that they were there another six years until Zedekiah until the exile when Zedekiah was the king of Yehuda and everybody else was then exiled by the king of Nebuchadnezzar, the Babylonian king. And they are bringing the 60 of a total of 46. You have 46 of the years of Yehuda added with another 390 from until the time of the 10 tribes were exiled, you have a total of 433. The timer one may ask how's it possible that through all the kingdom of Yehuda and everything of all that time Manasseh and if you add on all the years you have Manasseh it comes out if just the years of Manasseh itself was 55 years. So, how do you have cuz you know Manasseh was a king and he was there for 55 years in Jerusalem? So, how is it possible that there's much more years that the Jewish people were there? Why are we only counting 433 years? So, and why is it only 46 years of that time of Judah if Manasseh himself was there for 55 years? So, Manasseh was a true Manasseh himself only was a wicked man for 22 years. For 33 of those years 33 of those 55 years he did the shuva. So, those 33 years we can say that they did observe the sabbatical year correctly. Then you have a and You have two years of Amon. Ahaziah and Jehoiakim 11 years of Jehoiakim and another 11 years where Zedekiah they did observe. And therefore you have so therefore all the amount of time we know that Jehoiachin as well where Josiah I'm sorry was also a person who followed what God said. So, therefore there were many different eras that the kingdom did not include because the Jewish people were observant. So, if you if you make the calculation to go back so how much do we say it was 436? You have now take 436. Now now take take the calculation of 436 years shmita and the yovel and you divide it by seven by sabbaticals and jubilee years. You have 16 sabbatical and jubilee years for every 100. You have 14 sabbatical years. And two of them are jubilee years. So, if you take the the count for 400 years is 64. Because if you go for every 100 is 16. 400 will give you 64. is then you have another 32 remaining years. It's with another So what do you have? 70 minus one. How much is there? You have another year which goes into the sabbatical year of the 32 which makes it to 70. That's why they went into exile the 70 years of 70 years from the destruction of the first temple until they went back to the land of Israel with Ezra for the second temple. As it says in the book of Chronicles. Until the land finally was appeased by the fact that it missed out the sabbatical years which was a total of 70 years. 70 years if you do the calculation of 432 years of the Jewish people's lack of observance of the gives you this total of 70 which calculates the sabbatical years and the Jubilee years that they missed because of their lack of observance of the sabbatical year. Verse 36. And those of you who survive. And I will bring a timidity that they'll be timid. They'll be afraid. They'll govern their heart but even in the alliance of their enemies. And they will will chase them. What will chase them? All of you will be enough. Even the sounding of of a rustling leaf will cause them to be pursued. They'll be running like if somebody was killing them they will fall but nobody was in fact pursuing them. The word comes from the word timid. Scared. The letter falls falls from the actual word and it comes like it will make it and really the word is which comes from soft. Timid and the is only there to be able to accent the word. They're going to be running like they're running as if somebody's chasing to kill them. Odd enough, what does it mean a rustling leaf? One leaf rustles with one another and makes a noise. One might say call it makes a noise as if when somebody is banging a leaf on the floor or when leaves are banging against each other. That's why we have a lentil which also is called mash from the same word. Strove is shook off which means that the door bangs against it. When the the Aramaic translation of the word of wound that somebody got hit is also mash cafe. So, the word shook off, mash cafe and all these same from the word need off all come from the word something knocking against each other. Verse 37. Each man will stumble over each other can play as if they are being chased from a sword. But there's nobody chasing them. There's no pursuer. You will not be able to stand up with before your enemies. They can play with them. They run will be trembling the the stepping on one another and they'll be stumbling on the each other because since they are running away and they're afraid that somebody's chasing them. They're running away from somebody that might kill them. Petrified the whole of them every moment they're going to sit with paranoia thinking that somebody wants to kill them. And the the measure explains the measure of the the The measure gives a deeper interpretation that not only does it mean literally that they'll be stumbling on one another. It's going to be a stampede as if somebody wants to kill them. But each person is going to be responsible for each other sins and even though they may not be doing the sin, but the very fact that somebody else is doing it because every single Jew is responsible for one another. Therefore, if one is doing something wrong, they will be responsible and that causes one to be punished with each other sins. Verse 38. And you will become lost amongst the nations of the world. For and will succumb you. You will and you will and will consume you. That is the way come the land of your enemies will consume you. Meaning you will die in it. You'll be buried in as well. Because you're going to be that you're going to be spread out in their nations. Do you have with me to be that you'll be lost from one another? You won't be there to be there for one another. Those are those that die in exile. That they're not buried in the land of Israel. And this is that when they when we talk about the greatness of being buried in the land of Israel, which even when it comes to the time of the resurrection, and this is what it's referring to that they won't have that opportunity to be buried in the land of Israel. Verse 39. The nation of the nation and the remain those who will survive. You mark who by way of them. Who on the account of their iniquity. The arts of the nation will waste away in the land of your enemies. The after way you mark who and even if the iniquities of their fathers will still be with them, they will also waste away. What does this mean? Rashi explains in verse 38. The word you mark by way of the nation of the nation of the nation of the nation of them when their sins. What does it mean if the sons haven't sinned? So why will they be punished because of what they what their fathers did? Therefore, it says with them. The nation of the nation of the nation of the nation of them that they continue to go in their father's ways and they do the sins of their fathers. The word you mark who what is the word you mark who mean? Means that they will waste away. And there's something which is the world should not must have melting away. You take something that's hard and begins to melt like we find it in the book of Exodus. You mark who the mark who. Talking about people melting away in their holes that or this or that they wounds melt meaning that the blood comes out and it starts sifting away. Something which is hard to congeal and automatically starts melting. Verse 40. And they will confess their own sins and the sins of their fathers. In the unfaithfulness of which they have betrayed me. And also for the very fact that they walked with me stubbornly or that they only could perform my commandments irregularly. Verse 41. So too I will for which I will treated them as well with furious stubbornness. And I brought them into the land of their enemies. I also cornered them above them. Perhaps then their clogged hearts will become humbled. Hearts will become humbled for all these years to then they will appease me with their iniquity. Rashi The word over here it doesn't say talks about when he sends them to the enemies. But over here Rashi the third verse God uses the terminology when he talks about the Jewish people coming back. He doesn't say I'll send them. I'll bring them. Hey, he says I will bring them. I myself I myself will bring them. This is the way God shows his kindness to the Jewish people. It's because God sent us out amongst the nations of the world. And I said we did like their actions. I'm not going to I'm not going to care for them. Therefore God says I'm sorry I'm not going to I'm not going to leave them. I'm going to put my angels and my prophets and bring them back under my wings. As it says Whatever you wanted to do will not be. I live meaning I promise Not for a strong arm and in outstretched arm I will go and I will bring be the king for you. I always hear corner. Or then when he talks about over here, or then, perhaps then their clogged hearts will become humbled. When the word "oy oz" is like what we find other places in the book of Exodus, or then when you find out that this is "k'she'anag'chu", that this is a goring animal, "im oz y'chana", that if they finally come to the recognition and they're able to reveal that love that they have for God, "l'shanah ulai", maybe after all the punishments "sh'motzei l'vav l'vav den", their their clogged hearts will become humbled. "V'oz y'tzu'u v'nam", cuz then they're going to appease me. "Y'chav l'vav l'vav den", they're because of the punishments and the suffering that they've gone through, they're will be forgiven on their sins. Verse 42. "V'zacharti es brisi Yaakov", and I'll remember the covenant I made with Yaakov, "v'af es brisi Yitzchak", and also the covenant I made with Yitzchak, "v'af es brisi Avraham", and the covenant I made with Avraham, "v'ha'aretz ezkor", and I'll remember also the promised land that I promised to them as a covenant which is now, unfortunately, desolate. "V'zacharti es brisi Yaakov", "b'chamisha m'komos", in five places it says Yaakov's name, if you look over here, Yaakov's name has a "vav" in it. And in five places "nichtav malei", says it with a "vav". "U'v'Eliyahu chaser", and in the and in to the opposite you also have "Eliyahu" written in five places without a "vav". Only in five places. "Yaakov natel es vav mishmei Eliyahu", Yaakov took the letter "vav" from Eliyahu's name. "Eiruvin", as a guarantor as a collateral, "sh'yaviv v'yivasair g'ulas banav", to promise that he's going to be the one to come and tell the Jewish people that they can return to the holy land. "V'zacharti es brisi Yaakov", "lama nimnu", why does it say it backwards here? Starts from Yaakov then to Yitzchak then to Avraham. To say as follows, "k'lomar k'dai hu Yaakov akatnu mikach", it's even worthy because of Yaakov to return the Jewish people to their land. "V'im ein k'dai ani", if the Jewish people did so much sins that Yaakov himself is not good enough, "harei Yitzchak imei", has Yitzchak with him. "V'im ein k'dai ani", if he's not even good enough, then "harei Avraham". a moment of a problem and it went married to have a moment of a problem and you have all three of them. The moment you took why does it say only remembering? Why doesn't it say remembering by you talking? It says I will remember it the covenant of Jacob and then you talk and I will remember. Why doesn't it say by you talking? I'll remember. It's because the ashes of the burning of the sacrifice of you talking is there constantly always by God and therefore he doesn't need to remember it. The very fact that you talking was brought as a sacrifice that ashes still there that God sees it and therefore he doesn't I only have to remember something you don't see. Something that's not there continuously in front of you because the ashes of you talking is continuously in front of in front of God. He doesn't need to remember it and therefore he doesn't use the terminology to remember and God is always there ready to be able to take the Jewish people out of exile. Verse 43. Since I will not since they still probably since they will not have repented fully. So therefore I will have to evoke the Torah thing continues. I have to As we mentioned the land will have been forsaken the land will have been forsaken from them the city that the shops you sell and therefore I appease me by observed by those unobserved the city that the shops you sell and will then be appeased by their by those sabbatical years because since they did not observe them they were desolate from them. They will they will appease me for their sins. Young will be young. But in the retribution for them having despised young will be young the Mishnah but in because in retribution for them having despised my ordinances they were disgusted by it for you say Golan and my laws they have rejected therefore the law the land of has rejected them. Ya'an u bi'an, what does the ya'an mean? Because, meaning like giving a reason. As Rashi explains over here, the word is sheh. That usually gemul u bigmul asher bemishpatav also, meaning there were many different sins that they did. And because of all those sins that they've done, the double terminology is bigmul u bigmul. In the in the reciprocation or because of in the because of what they've done. That's why they will not Therefore, they were Therefore, they were exiled from this land. So, over here, when the Torah is talking about the reason to do good, if the reason why they got punished was because they didn't observe it, now we're saying because of what they're doing right, therefore they'll be given given the reward for it. 44, af gam zeh. For despite all this, be'oyisam be'eretz oy'veihem, even what God is telling us over here something uh uh something amazing and what we see over here uniquely to the Jewish people. Even after mentioning all these terrible consequences and punishments that happens to the Jewish people. And even though God outlines all the seven times and seven different kinds of sins and punishments, but still in all God says, "Va'af gam zeh, despite all this, be'oyisam be'eretz oy'veihem, when they're in the lands of their enemies, lo ma'astim v'lo ga'altim, I will nevertheless never despise them or reject them. L'chalosam, to annihilate them, v'lo me'afer brisi itam, because thereby breaking my covenant with them. Ki ani Hashem Elokeihem, because I'm forever their God. Rashi, va'af gam zeh, va'af afilu she'ani oysim im zeh apranut she'amarti, even though I'm doing all these punishments to them, still in all, be'oyisam be'eretz oy'veihem, this is all to cleanse them from their sins while they're in their enemies, lo ma'astim l'chalosam, I will not be disgusted to get rid of them, v'lo me'afer brisi asher itam, and to disrupt the covenant that I made with them. Verse 45 is a heart in shame and therefore I will remember the benefit of the covenant that I made with their forebears. I shall see us that I took them out of the land of Egypt laying out game to the eyes of all the nations of the world. The Islam that I should be for them as a God and I am God. The covenant of the first of the forebears, who is that that I made with the tribes? Verse 46. And these are the statutes and the laws and the ordinances that God gave that God gave to Israel between himself and the Jewish people by our Sinai and Mount Sinai be at Moshe and by the hand of Moses. What does it say Torah is plural? He gave us the written law that there's over and one is the oral law. What does this teach us that nobody should come along and say only the written law was given at Mount Sinai but teaching us that the written law and the oral law both were given at Mount Sinai at the same time together. This concludes the fifth Torah reading of Parshat Behar Bechukotai.