Today we will deal with the verses that open our parasha which concludes Sefer Vayikra, Parashat B’chukotai.

The verse states as follows:

“If you shall walk in My statutes and observe My commandments in order to fulfill them.”

(Vayikra 26:3-5)

The verbose nature of the verse, that we see from the repetition of “If you shall walk in my statutes” and “and observe My commandments” is noted, and explained, by Rashi.

“‘If you shall walk in my statutes’ – could this refer to the fulfillment of mitzvot? When the verse states ‘and observe My commandments’ – the fulfillment of mitzvot has been stated. What, then, is ‘If you shall walk in my statutes’ – that you should labor (‘a’meilim’) in Torah study.”

Rashi makes use of proof by contradiction to illustrate that it is irrational to explain “If you shall walk in my statutes” to refer to the fulfillment of mitzvot, for this appears in the very next verse – “and keep My commandments.” Therefore, Rashi explains, what is “If you shall walk in my statutes? That you should labor in Torah study.

This concept of being “a’mel ba’torah” – “laboring in Torah study” – will be clarified through the course of the shi’ur, for now we will not deal with it.

Rashi then continues to explain what “and keep my commandments” means:

“‘And keep my commandments’ – you should be a’meilim ba’torah (labor in Torah study) in order to observe and fulfill, as the verse states: ‘And you shall study them and observe them in order to do them, (Devarim 5:1.)’”

(Rashi, ibid.)

The full significance of the verse is thus: “If you walk in My statutes,” meaning if you are a’meilim in the Torah in order that you can “keep My commandments” – meaning that that laboring in Torah should have as its purpose the observance and fulfillment of the mitzvot, then you will merit the b’rachot, the blessings.

What are these blessings?

“I will grant your rains in their season, so that the earth shall yield its produce and the trees of the field shall yield their fruit. Your threshing shall overtake the grape harvest, and your grape harvest shall overtake the sowing; you will eat your fill of bread and dwell securely in you land.”

(Vayikra 26:4,5)

At this point Rashi explains each of the b’rachot, explaining in a manner that expands the literal meaning of each of them. For Rashi has difficulty with the b’rachot regarding rainfall and that the “trees of the field shall yield their fruit” that seem to exist even when Am Yisra’el are not walking in the God’s statutes. Therefore we must explain that these b’rachot refer to more than simply their literal, straightforward meaning.

Rashi explains as follows:

“‘In their season’ – at the time when it is not the manner of people to go outside, for example on Shabbat nights.”

In other words the intention of the verse is not that the rains will come at the correct season for rains, but rather that the rain will attune itself to the specific needs of man. In Rashi’s words, “on Shabbat nights” for then most people are in their homes and not outside.

Rashi then explains the meaning of “the trees of the field shall yield their fruit” – once again it makes no sense to explain this according to the initial simple understanding that the trees of the field will yield fruit – for what blessing is there in this? For even when Yisra’el do not fulfill the will of their Maker, the trees yield their fruits. Therefore Rashi explains:

“‘And the trees of the field’ – these are fruitless trees that are to bear fruits in the future.”

It is the laboring of Yisra’el in Torah study that will cause the earth to awaken and even those trees that are not fruit-bearing will begin to bear fruit.

Rashi adds:

“‘Your threshing shall overtake the vintage’ – the threshing will be in such abundance that you will be involved in it until the grape harvest, and you will be busy with the grape harvest until the time for sowing.”

Once again an expression of the supernatural abundance that will appear in the natural context of the world, that the threshing will be so excessive that it will continue into the next season, that of the grape harvest.

Rashi continues:

“‘You will eat your fill of bread’ – a small amount of food which will be blessed in his stomach.”

For obviously that one should eat his fill until he becomes satiated is not any blessing. Hence Rashi explains that even through the consumption of a small amount of food – which will “then be blessed” in the stomach – will one feel satiated.

The verses then continue to describe more and more b’rachot, which we will not examine in the scope of this shi’ur.

We thus learn that the reward that those who labor in the study of Torah is Birkat ha’Aretz – the blessing of Eretz Yisra’el, for all of the b’rachot relate to the land of Israel.

We must ask as to the spiritual rewards. Why is this omitted? Why does it not appear together with, at the very least, the physical, material b’rachot? This is an issue that will become clearer as we continue, when we properly understand the concept of “a’mel ba’torah” – “to labor in Torah study.”

What does the concept of laboring in the study of Torah mean? We will see that through one manner in which the Or ha’Cha’im explains the verse: “If you shall walk in My statutes” we will gradually be able to understand and appreciate the concept of being “a’mel ba’torah.”

The Or ha’Chaim writes as follows:

“It may also be explained in the manner our Sages (Vayikra Raba 35) expounded the verse ‘I considered my ways…’ (Tehillim 119:59) that David considered acting in one manner, yet his legs brought him of their own accord to the Beit Midrash out of the great desire, will, and habit regarding this.”

(Or ha’Cha’im, Vayikra 26:3, his second explanation.)

King David did not only have Divine assistance that would regularly bring him to the Bet Midrash, rather it was his inner will that so yearned and desired to come to the Bet Midrash that brought him to the Bet Midrash that even when he considered doing other things he found that “his legs brought him of their own accord to the Beit Midrash.”

This is a very interesting point. In choosing to come to the Bet Midrash again and again, David caused the suspension of his free will in such a manner that his legs would naturally bring him there. The Or ha’Cha’im then explains the connection to our parasha:

“This is as the verse states: ‘If you walk in my statutes’ – meaning that your walking will of its own accord be after the Torah, as in David’s statement, owing to the great desire and the habit.”

(ibid.)

Thus “If you walk in my statutes” – the intention being that you legs will walk by themselves, of their own accord. This is an expression of being a’mel ba’torah.

Through this wondrous parasha we will try to further clarify the desire and yearning for Torah, as well as the desire and yearning for Eretz Yisra’el. The basis for this clarification is that both with regard the Torah and Eretz Yisra’el we know of two types of relationships. The first we will call a relationship and connection of necessity, while the second we will term a relationship by choice.

Let us begin with our connection to Eretz Yisra’el.

One is able to connect with Eretz Yisra’el and relate to the land out of necessity – because “we have been thrown out of the Diaspora” due to anti-Semitism etc. And indeed many masses of Am Yisra’el came to Israel due to the fires of hell that raged in the Diaspora.

Yet there is a greater reality. The reality whereby a person’s inner will, the core of his life, becomes the driving force behind his actions – Am Yisra’el returns and remains in its land, not as a result of persecution and suffering, and not because “there is no other choice.” To the contrary, there are other options, and the possibility of “packing up and leaving everything behind” exists. But Am Yisra’el in general, and specifically the individual Jew, chooses to remain in Eretz Yisra’el – neglecting the material and even spiritual comforts and benefits of Eretz Yisra’el, but for a much deeper reason.

Exactly These relationships we have described with regard to Eretz Yisra’el exist with regard the Torah. One can study Torah out of necessity, even necessity that is positive, for example the desire to distance oneself from the outside world and all its problems and ailments. And of course one can study Torah on a much lower level of necessity – as a material necessity. Yet one can also rise to great heights where he studies Torah not because he must, but because he wills it. Despite all his options and various opportunities that he may avail himself of – he cleaves to God’s Torah, out his own free will!

Indeed, life oscillates between these two poles of necessity and choice. Let us take married life for example. A person can continue living with his wife because he must (for a number of reasons,) but then what is the nature of this married life?

Or a person can choose to live with his wife constantly laboring to bring their dual entity to greater heights.

When a person chooses to desire, and does not desire out of necessity, then his will becomes analogous with God’s will, (in certain respects.) This is the manifestation of the words of our Sages in Pirkei Avot (Ethics of the fathers) – “Make His will as your will, in order that He will make your will like His,” (Avot 2:4.) Just as God desires out of His own desire, and not due to any necessity, so too a person should desire not out of necessity but as a result of his own free will. The desire to yearningly want is what stands at the basis of the verse: “If you shall walk in My statutes.” This is not the desire brought about by an external necessity, but rather the internal desire which grows and develops until it reaches the proportions whereby it becomes the person’s nature. (Similar to David who so desired it, that it became part of his nature, and his legs would take him to the Bet Midrash.)

In his work “Eim ha’Banim S’meicha,” Rav Yissachar Sh’lomo Teichtal brings those pathways that bind one’s desire out of choice to the Torah and to Eretz Yisra’el.

He writes:

“And it is stated in the Magen Avraham (Hilchot Sh’vu’ot, 494) that the reason we stay up on Shavu’ot night is in order to rectify the sin that our forefathers committed by sleeping through the night prior to Matan Torah (The Giving of the Torah.)”

(Eim ha’Banim S’meicha 3:63)

Rav Teichtal makes mention of the custom to remain awake on the night of Shavu’ot, and the reason that the Magen Avraham lists for this custom is the improper behavior of Bnei Yisra’el who slept during the night that preceded Matan Torah – comparable to a bridegroom who arrives to marry his ride, but finds her sleeping.

He then continues:

“Now, if our Rabbis introduced a custom to rectify such a minor infraction, then we must certainly rectify a major infraction like this (the sin of the spies.) Our entire existence and honor depends on this, as does the honor of God, our holy Torah, the Davidic Dynasty, and His Holy Land. Therefore it is clear as day to anyone who wants to admit the truth, that the only way to free ourselves from the horrible predicament in which we have been for approximately two-thousand years is to rectify and pay of the ‘bad debt’ that we incurred long ago. Then, when we tear up this bill of debt, we will leave this bitter exile with an uplifted hand, dwell honorably in our Holy Land, and the children will return to their borders, speedily in our days, Amen.”

In other words, if this sin, the sleeping during the night prior to Matan Torah – which was not caused by any direct desire to show disrespect to God’s word, but rather demonstrated the insufficient preparation in anticipation of the great event of Matan Torah requires Yisra’el to rectify it each and every year – “then we must certainly rectify a major infraction like this.” Certainly the more severe sin of the spies spurning and deriding Eretz Yisra’el requires rectification.

Rav Teichtal writes that we must rectify this “bad debt” of the spies spurning and scorning the Holy Land through a renewed yearning and longing for Eretz Yisra’el.

He continues, clarifying his idea even further:

“Now, just as on the night of Shavu’ot we rectify our sin by fulfilling now what we should done then – by staying awake all night preparing ourselves with bridal ornaments far the designated day when the Holy One Blessed be He would enter into an engagement and marriage covenant with the Assembly of Israel under the bridal canopy which is the ceremony of Har Sinai. Since we were deficient the, we make up for it now, each and every year. Similarly, in order to rectify the sin of the spies, which caused us the ‘bad debt,’ for which we pay until this very day, we must fulfill what was lacing then . When we do this, our debt will be paid off, our bill of debt torn up, and we will (God willing) achieve the great and wondrous salvation which all of Yisra’el await with great anticipation.”

Rav Teichtal continues regarding the sin of the spies, quoting the book “Maggid Mei’sharim.”

The “Maggid Mei’sharim” was an angel that would reveal itself to Rav Yosef Caro, author of the Shulchan Aruch and Bet Yosef. These revelations that Rav Yosef Caro experienced occurred not only in private – but at time even in the presence of other sages, contemporaries of Rav Yosef Caro. During this revelations the Maggid would instruct Rav Yosef Caro with practical lessons, as well as ask him questions about relevant study matters.

The dialogue between Rav Yosef Caro and this angel can be found in the book “Maggid Mei’sharim” which we will examine regarding the sin of the spies.

Rav Teichtal continues as follows:

“As I already mentioned, the angel of the holy volume, Maggid Mei’sharim, revealed to our master, the Bet Yosef, that Moshe Rabbenu sent the spies expecting that they would return and praise Eretz Yisra’el and its special qualities. This would arouse within the hearts of Yisra’el a burning desire and an intense yearning to enter Eretz Yisra’el as soon as possible. This burning desire would make the Jews worthy of inheriting the Land, even though they were not worthy of it on their own merit. This was Moshe Rabbenu’s intention in sending the spies.”

Let us examine these words in the original source, in the Maggid Mei’sharim.

On “the evening of Shabbat, the twenty-third of Sivan,” Rav Yosef Caro describes how the Maggid Mei’sharim was revealed to him, and how he raised five questions with regard the sin of the spies.

Firstly the Maggid says that there are two places in the Torah were we are told of the sin of the spies: in Parashat Sh’lach L’cha in Sefer Bamidbar, and in Parashat va’Et’chanan in Sefer D’varim . The issue of the initiative of sending the spies to spy the land does not seem to concur, for in Sefer Bamidbar the Torah describes the initiative as stemming from God, as God says to Moshe: “Send forth spies who will spy out the Land of Canaan,” (Bamidbar 13:2); yet in Sefer D’varim it seems that Bnei Yisra’el propose the sending of spies, for Moshe describes how ‘And you all approached me…’ (D’varim 1:22.) Who, then, initiated the sending of the spies?

Secondly, Moshe asks the spies to take note whether the land is “fat or lean.” The Maggid asks – even if we are to say that God commanded the sending of the spies – what is the information that Moshe singles out foe the spies to report back to him?

The third question, which is a continuation of the previous question, is what is nature of the spies’ mission? To find out whether the land is “fat or lean” – had not God already promised that land is “a land flowing with milk and honey?” (Sh’mot 3:8 et al.)

An additional question – why were the spies punished for speaking badly of the land, at the end of Sefer D’varim Moshe Rabbenu himself also says harsh about the land!

Finally, what is Kalev’s response to the spies? They also admitted the goodness of the land, and he says: “Let us rise up and inherit it?” (Bamidbar 13:30)

The Maggid answers as follows:

“You must know that because Yisra’el tested God with many tests, they were penalized with not entering the Land.”

In other words, since Yisra’el tested God in the desert, it was decreed – even prior to the sin of the spies – that they were not to enter Eretz Yisra’el!

“However due to His abundant mercy, He planted in their hearts that they should request the sending of spies to spy out the land. And if they were meritorious in this mission – in this merit He would allow them to enter the land, and only afterwards would He have gradually exacted punishment for their sins.”

The explanation of this is as follows: God planted the idea in Yisra’el’s heart to request the sending of the spies in order that the spies would return and awaken the longing for Eretz Yisra’el in each of Yisra’el’s hearts – and through this they would merit to inherit and conquer the land. Therefore when the episode of the spies is described in Sefer Bamdibar, the initiative of sending the spies is described as stemming from God. Yet when the episode is described in Sefer D’varim from Moshe Rabbenu’s perspective, it is described as the request and initiative of Yisra’el – which as we explained was in fact God having planted the idea of the spies’ mission in their hearts.

The Maggid continues:

“And in order to hint that God planted this request in their hearts, therefore (in Sefer Bamidbar) it does not state that all of Yisra’el approached him (Moshe) as it states in Sefer Devarim, (regarding the basis for the request to send spies.)”

Omitting a small portion of the Magid, we reach Moshe’s command to the spies:

“And Moshe told them to observe whether ‘the land is fat or lean’ for he knew that certainly the land was fat, and good, and had trees. Rather he was hinting to them that they should recount the praise of the land in order that Yisra’el would desire to enter it, and through them desiring to enter the land – they would merit it!”

Thus Moshe knew that the land was a beautiful land, for God had stated this. Through his questions to the spies Moshe attempted to hint to them that when they return from their mission they should praise the land using those aspects he questioned them about, in so doing awakening the longing for Eretz Yisra’el in the hearts of Yisra’el.

The spies then react to Moshe’s command:

“They came (to the land) and said: ‘Certainly Moshe only mentioned those things that he knows the lad is blessed with, yet those things that are negative he did not mention to us.’ Surely everything Moshe mentioned was only positive – for ‘it is a land flowing with milk and honey. Yet there was one negative aspect which Moshe did not mention, that it is ‘a land which consumes its inhabitants,’ and only very strong people live there.

This is what they reported ‘For the nation living in the land is mighty,’ inferring that (they are strong) but we (Bnei Yisra’el) are weak and are unable to survive even one day there, for ‘it is a land which consumes its inhabitants.’”

The spies’ claim is that Moshe Rabbenu mentioned only the positive attributes of the land. He did not mention that Eretz Yisra’el is a land wherein weak people are unable to survive.

This is then the great lost opportunity of the spies. For the aim in sending the spies was the desire that God placed in the hearts of Yisra’el in order to arouse their longing – even the desire for her fruits and physical properties - to enter Eretz Yisra’el, for these desires would then lead to deeper, more significant yearning.

But the spies betray their responsibility and mission, telling the people that it is a good land, but Moshe Rabbenu is not revealing the whole truth…

Kalev ben Y’fu’ne, who understand the purpose of the mission says:

“Don’t be afraid of the people in the land, they have lost their protection!”

(Bamidbar 14:9)

He tells them – “Yes, indeed! The nation which dwells in Eretz Yisra’el is mighty, but he is mighty for we have not yet arrived there!”

The spies answer the one question that Moshe did not ask. They effectually said they will enter Eretz Yisra’el not because this is what they desire, but because God decreed it.

Now we can understand Moshe’s harsh reaction. Moshe understands that the nature o this sin is unlike that of Korach and his followers for example, or like other sins whereby the sinners die. For here, even after the deaths of the sinning spies, what benefit will their deaths bring… will their deaths cause the nation to yearn for the Land of Israel in truth?

In summary, the spies destroyed the Yisra’el’s will to desire the Land out of their own choice. The spies showed them that the connection between Am Yisra’el and Eretz Yisra’el is one of necessity, to put it plainly – “because there is no other option.”

As we mentioned above, human existence oscillates between two planes – the plane of choice, and the plane of necessity. Sometimes one acts out of necessity, and other times out of free choice. The higher plane of human behavior is when one acts out of choice, and not due to the dictates of reality and necessity.

So too in contemporary times, the great Aliya to Israel was generally out of necessity, due to the murder and killing that our martyrs experienced in the European valley of death.

Yet this is only the one plane. And it is here that the test of Eretz Yisra’el begins. Will we choose Eretz Yisra’el when we have the ability to neglect it? Will we choose to yearn for it with the same longing as we did one-hundred years ago when we were forced to yearn for our own land?

It may very well be that the test that we are experiencing now – whether to separate ourselves from the land (or at least from parts thereof) through free choice and not by force – is the great test of faith, whose purpose is to elevate to another plane in our bond to the land, the plane of free choice.

This is the fundamental difference between the Torah of the Diaspora, and the Torah of Eretz Yisra’el. In the Torah of the Diaspora there is a dimension of necessity and obligation; for the Jew who does not maintain even the weakest bond to the community will ultimately lose his national identity and become entirely assimilated. In the Diaspora, the “four cubits of Halacha” is the heart beat of the national existence.

However in Eretz Yisra’el the test of Torah study is far more complex; for in Eretz Yisra’el the national identity is secure – it seems that there is no need to be supported by the Torah in order to maintain one’s identity. This is when the question appears – will we choose Torah, not out of necessity, but of our own free will.

In fact, one can see that we are currently in an era when the nation oscillates between acting out of necessity, and acting out of desire and free will.

This is the great bond between the Torah and Eretz Yisra’el.

Possibly this point will be clarified through the words of our Sages that:

“Three things are acquired through affliction: Torah, Eretz Yisra’el, and the World to Come.”

(B’rachot 5a)

Certainly it is possible to study Torah without suffering affliction? Of course this is true, but this is Torah that a person studies out of necessity, for Torah that is studied out of free choice is Torah that one labors (is a’mel) in its acquisition. The same is true of Eretz Yisra’el and the World to Come which can also be acquired with ease. Yet when the aspect of free choice shines with full force – the acquisition of these is an entirely different matter.

This is the ultimate test underlying the verse “If you shall walk in my statutes” – do you desire of your own desire, and not out of necessity. If you do desire in this manner, then your wishes will arouse those treasures hidden in the Land, and the land will choose to yield more than its natural potential, and thus even those trees that do not bear fruit, will bear fruit.

The experience that the individual experiences is the same that the general collective experiences in the vision of the dried bones, that same moving experience that brought our nation back to its country. Presently the entire national resurrection is at the crossroads of desire – will we perceive the golden sand of our homeland despite the fact that we are able to leave everything and exit Eretz Yisra’el? Will we desire our Land with the same burning desire that our nation longed for it one-hundred, two-hundred, years ago as a result of their dire straits and necessity?

To conclude with the words of the Maggid Mei’sharim, we will bring the testimony of Rav Sh’lomo Alkabetz, (who authored the “L’cha Dodi” prayer) which appears in the Sh’la. He testifies that he was present when the Maggid Mei’sharim appeared before the Beit Yosef on the night of Shavu’ot, and this is what the Maggid said to the group of people who sat immersed in Torah study on that holy night.

“Therefore gain strength and encouragement, and rejoice my glorious friends, do not cease your studies, for a thread of ‘chesed’ (‘loving kindness’) is drawn on you, and your Torah is sweet before God. Therefore stand on your feet my children, my friends and say aloud like on Yom Kippur: ‘Baruch shem k’vod mal’chuto…’ – ‘Blessed is the name of His Kingdom…’”

(Sh’la 2, Shavu’ot 30a)

In this manner the Maggid informs the group as to the value and sweetness of their Torah study before God.

The groups of learner respond:

“We stood up …and we said aloud as we had been commanded.”

Then the Maggid tells them:

“He responded and said: ‘Praiseworthy are you, my children! Return to your studies and do not stop for a moment, and rise up to Eretz Yisra’el! For not all the times are equal, and there is no hindrance to bring salvation through the many or through the few; and do not concern yourselves with your possessions, for you shall eat of the good of the superior land; and if you desire and you heed – you shall eat of the good of that land. Therefore make haste and rise up for I am he who sustains you, and I shall sustain you, and may peace be to you, may peace be to your house, and may peace be to all that you have. May God grant might to His nation…’

He spoke all this to us, and our ears heard this, and many other matters of wisdom, and many great assurances, and out of immense happiness we all cried.”

What did the Maggid mean when he told them: “rise up to Eretz Yisra’el,” they were in Tzfat!

Rather it means that they must yearn and long even more for Eretz Yisra’el.

We may summarize what we have said through examination of the character of Shavu’ot which is both the Festival of the Giving of the Torah, and is also bound to King David, for it is on Shavu’ot that he passed away. Both Torah and the Monarchy that are manifest in Eretz Yisra’el are connected to each other, and possibly it is this that the Maggid is trying to arouse in the hearts of the sages.

Let us conclude with the words of the Eim ha’banim S’meicha who calls to rectify the longing for Eretz Yisra’el, the very attribute that the spies destroyed, is that attribute that we must rectify:

“Yet you must know, my beloved, my brother! That which our Sages stated in the Midrash that Saints rectify using the very aspect that was used to damage. Therefore, that very attribute which our forefathers used to damage Yisra’el’s desire for Eretz Yisra’el, with that specific attribute we are obliged to excite their hearts, and to ignite within them the fire of desire for Eretz Yisra’el. Just as they did then, the entire community as one unit against Eretz Yisra’el. And as the generation of the spies employed a great deal of propaganda, so too we must act now…

Just as the spies did then, as the aforementioned Midrash elucidates at length.”

(Eim ha’Banim S’meicha, ibid.)

This is the great test of the Torah and the Land. This is the test of the Torah of Eretz Yisra’el.

Rav Yissachar Sh’lomo Teichtal then concludes:

“If we act in this manner, then with the help of God we will succeed in forming all the collective of Yisra’el into one unit that favors Eretz Yisra’el, and with this the ‘bad debt’ will be repaid, and the bill of debt will be torn up, the damage will be rectified, the prosecutor will withdraw, and the defense will triumph. The day of salvation will arrive, and the verse ‘The heavens will be glad, and the earth will rejoice’ will be fulfilled, for the rejoicing will be in upper and lower realms, Amen, may this be His will.”

 

Translated by Sholem Hurwitz.

Copyright Keren Yishai/Rav M. Elon