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Naso 5785
Bamidbar/Shavuos 5785
Behar-Bechukosai 5785
Emor 5785
Achrei Mos Kedoshim 5785
Behar-Bechukosai 5785
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The Chasidic YouStory https://www.youtube.com/watch?v=ypxL8bCjN2g The Chasidic Public School
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This week is the Parsha of Behar Bechukosai - Leviticus 25 - end. A main feature of the Parsha describes the laws of Shmitta and Yovel, the Sabbatical and Jubilee years. There is a discussion as to the obligation of keeping the Jubilee year, now. The Sabbatical year is once every seven years. During that time, the land of Israel lies fallow and all personal debts are forgiven. The year following seven Sabbatical cycles is celebrated as the Yovel. In addition to land lying fallow, Jewish slaves (which we no longer have) are emancipated and properties return to their original owners. It is inferred from the Torah, that since not all of the twelve tribes are living in Israel (ten of the tribes are lost), there is no need to celebrate the Jubilee. The Tosefos (commentary to the Talmud) quotes two opinions. According to Talmud Yerushalmi one would keep the Sabbatical years only if the Jubilee years were counted. According to Talmud Bavli the Sabbatical year is celebrated regardless of the Jubilee.
The sages of the Talmud rendered Jewish law as their souls perceived it. According to the Talmud, when one sage permits an act while a second forbids the same act, both opinions are true. This is because the Torah is the will and wisdom of Hashem. Hashem is totally encompassing and wisdom can contain many facets.
This would be the case involved with the argument between Bavli and Yerushalmi. When the Jews were on a higher level, they were able to appreciate the Jubilee. With the destruction of the first Temple, the world became less sensitive and could not appreciate the Jubilee. Hence, we do not celebrate it.
To better understand this we must first make the concepts of Shmitta and Yovel relevant to us, today. The Sabbatical year is an exercise is in kabalas oyl - accepting the yoke of heaven. One could theorize that it would be more efficient not to keep the Shmitta. The Torah even writes that we will say, "What will I eat for a whole year?" We respond that Hashem is the source of blessing. Hashem will take care of you if you take care of Hashem
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Yovel, Jubilee, is an expression of Divine understanding. The word Jubilee means joy. One can only be joyous of a situation one understands. There is no greater joy than freedom. The Torah calls the Jubilee a time of freedom. We can appreciate that the Jubilee was celebrated during the first temple time, and not now, as there was a greater revaluation of G'dliness, then.
Our service to Hashem is on a lesser level than that of either temple period. The service of the first temple period was permeated with true joy of Divine revelation. The service of the second temple period, one of lesser revelation, was an expression of accepting the yoke of G'd's commandments. The third temple period will be a combination of the two, joy through accepting the yoke. Our service now is to prepare for the third temple. Our everyday service must be permeated with joy. Through joy will Moshiach come.
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Once Rabbi Elazar son of R. Shimon was coming from Migdal Gedor, from the house of his teacher. He rode along the riverside on his donkey, and was feeling happy and elated because he had studied much Torah. There chanced to meet him an exceedingly ugly man, who greeted him, "Peace be upon you, my master!" R. Elazar did not return his salutation but instead said to him, "How ugly this person is! Are all the people of your city as ugly as you?" "I do not know," said the man. "But go to the craftsman who made me, and say to him: How ugly is the vessel which you have made!"
Realizing that he had done wrong, R. Elazar dismounted from his donkey, prostrated himself before the man, and said to him, "You are right. Forgive me!" But the man replied, "I will not forgive you until you go to the craftsman who made me and say to him, 'How ugly is the vessel which you have made.'"
R. Elazar kept on walking after him until he reached his city. The residents of the city came out to greet him, saying, "Peace be upon you, O Teacher! O Master!" Said the man to them, "Whom are you calling 'Master'?" Said they, "The person walking behind you." Said he to them: "If this is a 'Master,' may there not be any more like him in Israel." "Why?" asked the people. Said the man: Such-and-such he has done to me. "Nevertheless, forgive him," said they, "for he is a man greatly learned in the Torah." "For your sakes I will forgive him," said the man, "but only if he does not act this way anymore."
Soon after this R. Elazar entered the study hall and taught: "A person should always be pliant as the reed, and let him never be hard as the cedar. For this reason the reed merited that of it should be made a pen for the writing of the Torah, tefillin and mezuzas."
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