Parshat Bechukotai 5776: The Tochochah and the Misguided

Shalom Friends;

This week, our Parshat HaShevua, Parshat Bechukotai is being sponsored by Baruch and Tammy Labinsky of Ramat Beit Shemesh lilui nishmas Yitzchak Osher ben Yaakov. To the Labinsky Family, many thanks for your sponsorship and for your continued kindnesses.

You can celebrate a Simcha — a birth, a Bar/Bat Mitzvah, a Chassuna or other Simcha event in your life, or commemorate a Yahrtzeit of a loved one, or for whatever other reason by sponsoring a Parshat HaShevua.

Please forward to your relatives and friends and encourage them to sponsor a Parshat HaShevua. And please be in contact with me with any questions, or for further details.

Best Regards,

Moshe Burt
skype: mark.burt3

Parshat Bechukotai 5776: The Tochochah and the Misguided

by Moshe Burt

Our Parshat Bechukotai, the last parsha in Sefer Vayikra, deals with the Hashem’s enunciation of the blessings and curses of the Tochochah: Hashem’s Admonition of B’nai Yisrael. defines “admonition” thus:

1. an act of admonishing.
2. counsel, advice, or caution.
3. a gentle reproof.
4. a warning or reproof given by an eccleslastical authority.

Near the conclusion of the Tochochah, Torah states the following (Artscroll Stone Chumash, Sefer Vayikra, Perek 26, posukim 40-41, 44-45) :

“They will confess their sin and the sin of their forefathers, for the treachery with which they betrayed Me, and also for having behaved toward Me with casualness. I, too, will behave toward them with casualness and I will bring them into the land of their enemies — perhaps then their unfeeling heart will be humbled and then they will gain appeasement for their sin. …While they are in the land of their enemies, I will not have been revolted by them nor will I have rejected them to obliterate them, to annul my covenant with them — for I am Hashem, their God. I will remember for them the covenant of the ancients, those whom I have taken out of the land of Egypt before the eyes of the nations, to be God unto them — I am Hashem.”

This conclusion of the Tochochah, as enunciated in Torah, seems stated in another way in Tehillim Psalm 81 which has been cited in another Parshat HaShevua in a previous year:

“I am Hashem, your G’d, who elevated you from the land of Egypt, open wide your mouth and I will fill it. But My people did not heed My voice and Israel did not desire me. So I let them follow their heart’s fantasies, they follow their own counsels. If only My people would heed Me, if Israel would walk in My ways. In an instant I would subdue their foes, and against their tormentors turn My hand. Those who hate Hashem lie to Him — so their destiny is eternal. But, He would feed him with the cream of the wheat, and with honey from a rock sate you.”

R’ Zelig Pliskin, in “Growth Through Torah” (page 303) entitles his thoughts on these posukim as “Don’t just confess your sins, actually improve.” With those words, R’ Pliskin seems to encapsulate true Jewish teshuvah as contrasted with the mere periodic cyclical confession (“forgive me father, for I have sinned…”) of another ‘faith”, followed by repetition of the very sin just confessed to.

R’ Pliskin cites the Chofetz Chayim from his sefer “Chofetz Chayim al HaTorah” (“Growth Through Torah”, page 303):

…The Torah teaches us that just confessing one’s wrongdoings without sincerely regretting the wrong one has done and without accepting on oneself to improve in the future is not worth anything. The most important aspect of repentance is to improve oneself from now on. Only positive changes in one’s actual behavior is true repentance.

In reflecting on the cited posukim above and the words of the Chofetz Chayim, as cited by R’ Pliskin, they seem to relate just as much on a communal/national level in rectifying national sins as they do to rectification of an individual’s sins.

It pains this author to feel the need to reiterate certain points in certain parshiyot on an annual basis or more, i.e. that for the nearly eleven years since the Ge’irush — the expulsion of our Jewish brethren from their homes, towns and communal lives in Gush Katif by a former Israeli government, despite the recurrent apologies and expressions of regret from many of our brethren for having defamed their brethren or who stood, or rather sat by — not daring to leave their studies, or to put their jobs or family lives on hold to help and support their brethren, and who went on with their lives — “business as usual” during the very days of the Ge’irush. It seems as if we have yet to hear the slightest contrition from many. And there seems to be an insufficient collective rising up of indignation amongst the collective Am Yisrael against the actions of subsequent Israeli governments regarding their constant threats or actualizations through the years, of further expulsions from parts of Our Eretz Yisrael, i.e. Yehuda, the Shomron (Judea and Samaria), the Jordan Valley, etc., of construction freezes, releases of terrorist killers with Jewish Blood-Stained hands, IDF protocols against murderous Arab terror and more.

But it seems at times that Klal Yisrael tolerates a governance, and political entities both new and old, which don’t learn from their disastrous errors of the past, as well as misguided segments of certain sectors of the Am, all of whom seemingly travel yet further away from the Ways of Hashem and the mission of B’nai Yisrael.

To cite two examples in particular: One being a new political entity, who has invoked separation of religion and state, as bechirot — choice in what this author views as a benign expression pertaining to observance of Shabbos visa vi the “issue” of transportation.

The particular political entity in question has framed discussion of this “issue” in a Q. and A. handout:

What is your position about public transportation on Shabbos?

“Bechira” is a value shared by all Jews, from the most religious to the least. It is not the state’s place, nor is it G’d’s desire, that the state force religion. We will provide an atmosphere to encourage people to keep Shabbos, but each community will mke its own decisions, and private companies can fulfill those needs.”

Please note the key phrase at the end:

“…and private companies can fulfill those needs.”

This author must express the principle that the term “private companies” is an oxymoron. defines oxymoron as:

Noun. A figure of speech by which a locution produces an incongruous, seemingly self-contradictory effect, as in “cruel kindness” or “to make haste slowly.”.

In other words, the words “private companies” have conflicting meanings. Private, again via

Belonging to some particular person: private property.

Pertaining to or affecting a particular person or a small group of persons; individual; personal: for your private satisfaction.

Confined to or intended only for the persons immediately concerned; confidential

Company or Companies indicate an organization which either directly or indirectly deals with the public. In short, there seems no such thing as a “private company.”

Of course, in a “democracy”, in principle no one can force or compell an individual regarding Shabbos observance. But, regarding a company or organization, can one begin to contemplate, to imagine the halachic implicatons and consequences spiritually, economically of Bitul Shabbos, Chillul Hashem on a company level and the opening of pandora’s box?

In a Jewish state, we are defined by our Jewishness and there is no other aspect of Yiddishkeit that so defines a Jew as the keeping of Shabbos, and thus it seems clear to this author that Shabbos, as with no other Halacha or Mitzvah can not be treated benignly or subject to so-called “separation of religion and state.” This author has expressed often in the past that Shabbos is either the embarkation point for coming closer to Hashem, or the disembarkation point distancing one from Hashem.

How do they, we justify a Jewish Sovereignty over Har HaBayit, Ma’arat HaMachpela and all of, or any part of Eretz Yisrael without Shabbos observance? Undoubtedly, this political entity will lose more support than it will gain.

The second example is a reiteration excerpted from Parshat Metzora:

What does this author mean by the latter statement above: “possibly the result of a misguided understanding, for lack of a better word, of certain Halachot regarding interpersonal relations”? During the current period of rampant terrorist attacks; stabbings, shootings, drive-by shootings or stonings all over Israel, a Beit Knesset, Beit Medrash began commemorating the murdered victims of terror with a poster placed at the inner entrance to the Shul containing the names and pictures of both the male and female murder victims and meant to keep the kehillah focused, attentive and caring as to the current situation. One day, shortly before Purim, the poster mysteriously disappeared. When the poster was discovered as missing, the Rabbi, the Gabbai and the individual who took on the poster project all were at a loss as to its disappearance. Fortunately, a copy of the poster has since been restored to its normal visible position.

But why would someone take it upon one’s self, without receiving the proper permissions, to remove this poster or, for that matter, anything posted in the shul for the notice of its members? Was this action — the removal of the poster perhaps symptomatic of a wider malaise needing immediate, serious, consistent, unified Rabbinic attention?

This second example is cited here because during Chol HaMo’ed Pesach, the poster went missing again. And so one could ask, what could one possibly learn which would justify removing a poster dedicated to commemorating, in pictures, the memories of their brethren who were victims of murderous Arab terror?

A commentary in Sefer L’lmode Ul’lamed (page 126) on the Tochochah, the admonishment, the reproof, is explicit as to the punishments that will befall B’nai Yisrael if they violate Hashem’s Torah:

“I (Hashem), will set my face against you and you will be smitten before your enemies. They that hate you will rule over you.” (Parshat Bechukotai, Sefer Vayikra, Perek 26, posuk 17)

The commentary is as follows;

The text implies that included among the enemies will be those from Yisrael, enemies from within. These enemies, say our Rabbanim, are the most vicious of adversaries. Jews who do not accept their Judaism, and who seek to destroy their fellow Jews, are the most dangerous of all. They are traitors against their own kind who know where their fellow men are most vulnerable. (Sefer L’lmode Ul’lamed, Parshat Bechukotai, page 126)

They are Jews who seem to deny their roots and do not accept their Judaism. They put their “emunah” in mortals — in the prowess of man, in themselves and their self- interests and self-enrichment, in the super-power of the time while seeking to destroy their fellow Jews, Jewish roots, laws, history and heritage.

It is tragic that often the worst enemy of the Jewish people, and those most dangerous to the Jews, are the Jews themselves.

Indeed, divisiveness, fractionalization, coercion and polarization have set in amongst the sectors of the people of Israel. And the enemy amongst us, within; weak-willed pseudo-right wing leaders who compromise either their ideological and spiritual principles, or the liberal intelligencia, the leftist, socialist, self-hating, self-deprecating, self-affectionated, self-proclaimed intellectuals — they’re hot to seize on this divisiveness and polarization amongst the various sectors of Am Yisrael as the means to their sinful ends — divide and conquer.

May we, the B’nei Yisrael be zocha that our brethren — the refugee families from Gush Katif be permanently settled and be made totally whole — be totally restituted for all that was stolen from them at leftist-agendized, supreme court legalized gunpoint, that our dear brother Jonathan Pollard be liberated and truly free — only upon his return home to Israel, and that Sholom Rubashkin, as well as the MIAs be liberated alive and returned to us in ways befitting Al Kiddush Hashem, as should the remains of the two chayalim from the Gaza War of nearly 1 3/4 years ago. May we have the courage and strength to stand up and physically prevent the possibility of Chas V’Challila any future eviction of Jews from their homes and the handing of Jewish land over to anyone, let alone to enemies sworn to Israel’s and Judaism’s destruction and eradication. May we fulfill Hashem’s blueprint of B’nai Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem Al’Kol HaGoyim”, the Ultimate Redemption, bimhayrah b’yamainu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!!

Good Shabbos!

Moshe Burt, an Oleh, is a commentator on news and events in Israel and Founder and Director of The Sefer Torah Recycling Network. He lives in Ramat Beit Shemesh.

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