In Memory of Mr.

Max Glass

In Memory of Mr. Jack Gindi

Likutei Ohr
Volume I : Issue IX
Editor-in-Chief: Asher Naghi 14 Senior Editor: Micah Hyman 14 Managing Editors: Ariel Amsellem 15 Eitan Meisels 15 Michael Somekh 15 Layout Editor: Yair Fax 14 Marketing: Jordan Lustman 15 Yosef Hier 16 Distributors: Mitchell Silberberg 14 Michael Lazovsky 14 Sta Advisor: Rabbi Arye Sufrin

The first Mitzvah in Parshat Behar is the Mitzvah of Shmita. This is a Mitzvah HaTluya Baaretz it is only practiced in the Land of Israel. The Mitzvah of Shmita, in short, consists of pausing all agricultural work every seven years. Just as Shabbat is a rest for the Jewish people once every seven days, so too, the Shmita is a rest for the Land of Israel once every seven years. Numerous reasons are given for this Mitzvah. One example, crop rotation, undoubtedly makes the land more fertile and allows it to produce better crops in the long run. However, if this were the case, it would be better to take one seventh of the land and rotate it once every seven years. Other Mefarshim stress that the observance of Shmita reinforces the concept that all the land, including the land that we own, really belongs to Hashem. Rabbi Samson Raphael Hirsch, the leader of Orthodoxy in nineteenth century Germany, explains this concept beautifully: A man of Israel remembers that his land belongs to G-d and that he is merely a stranger and a sojourner with G-d; he then neither works his land nor collects its produce to ensure his livelihood that year. Thus, the soil of the whole land is stamped as ownerless and for a whole year declares before all that Israe he l is not master of its land. As our Sages put it: '''' '' "Hashem said to Israel: Plant for six years and rest on the seventh so that you will know that the land is mine." Upon teaching this concept, a student once asked: "We know the land belongs to Hashem. Why do we have to go a whole year without planting, harvesting, etc.?" I answered his question with a story I had once heard: A few hundred years ago, there was a great Rabbi known as "Der Yid, Hakadosh" meaning the holy Jew. When he was young, he was a Nistar, which means his greatness was unknown. As was the practice in those days, when he got married, the new couple wished to gain the father-in-laws financial support for a few years while the bridegroom devoted himself to learning Torah. Despite his skepticism, doubting that it was a wise "investment," the father-in-law agreed to the arrangement. After three years or so, he came back from the yeshiva, whereupon the father-in-law asked him, "Nu, so what did you learn in the yeshiva over these three years?" The Yid Hakadosh answered:" I learned that there's a God in the world!" The father-in-law, rather perturbed by the terse reply, said: "Is this what I sent you to yeshiva for three years to learn? Katarina, the father-in-law beckoned to his Polish housekeeper, come here, and tell me, who created the Heavens and the Earth?" She answered:"Why God, of course!" The father-in-law angrily turned on his son-in-law, What you said, even Katarina knows!" Der Yid Hakadosh, thereupon exclaimed, "She says it, but I know it!" In other words, it's easy to pay lip service to the fact that the land belongs to Hashem, but for a Jew to cease all agricultural activity because he trusts Hashem is a great challenge. May we all merit an enhanced amount of Emunah and Bitachon in Hashem!

A publication of YULA Boys High School Rabbi Eliyahu Stewart Knowing Rather than Saying
Parshat Behar-Bechukotai

The Pamphlet of Light

The Flame of Our Ancestors Whoever performs only his duty is not doing his duty - Rabbeinu Bachya ibn Pakuda

Tellah Gems
Yonah Hiller 14

In describing the creation of the world in Sefer Bereishis, the Torah describes that Hashem brought everything into being the earth, the sky, the waters, vegetation, animals, etc. already formed. When it came to the creation of man, however, the Pasuk says, Let us make man. What exactly is being made and who is the us performing the making? The Baal Shem Tov explains that since Hashem created everything fully formed, most products of creation are already mature in their original forms. Thus, no changes would be able to take place outside of Hashems initial structuring of that being. The only exception to this rule was man. Man was created with potential and free will, and he had the ability to determine his own fate. Yet to mature, man needs guidance and a connection to the One that gives him everything. Prayer is what connects man to his Creator, creating a relationship that nurtures his development. With this connection we may metaphorically participate in our creation, becoming the us in the Pasuk.

Toiling for Mitzvot

Mitchell Silberberg 14
In this weeks Parsha, we read the Tochacha, the blessings and curses that Hashem promises for certain actions. Hashem, on the one hand, offers us fruitful fields, satiating foods, great might, and peace in our land as a reward for our faithful service. Yet if, on the other hand, we foolishly disregard his ordinances, we will suffer the consequence of many curses. It makes no sense, then, to ignore the word of Hashem! He has done so much for us and he offers us even more! If you will follow my decrees and observe my commandments and perform them Rashi explains that Hashem promises to bless us only if we studiously learn the Torah. Not only does our Torah study require great effort, but also every Mitzvah that we perform requires a great investment of energy. Whether we are learning Tanach, fulfilling Mitzvot, or influencing others, it is no easy task. Yet it is only by expending great effort can we show others that Torah and Mitzvot are so important. When you take the time to preform a Mitzvah meticulously, an observer will see that Torah and Mitzvot are worth the toil and effort. R Moshe Feinstein says that the same applies to giving Tzedakah. We must put great effort into our charitable deeds by giving handsomely. Also, the effort of Tzedakah must come before we satisfy our own needs and desires. If we give Tzedakah last, then we put little effort donating and show that we dont really care about the Mitzvahs importance. Toil is also mentioned regarding Torah learning to clarify that it isnt just a superficial way of attaining wisdom; we must devote all of our strength and time to Torah. So, there is one underlying commonality between Torah learning and Mitzvot: We must put the greatest effort into each of them. Only by putting great effort into them can we show that we are fulfilling the command of Hashem rather than our own personal interests.

Halachic Illuminations
From Rabbi Nachum Sauer
Many times, we have our Friday night Shabbos meal at a friends house. When the time comes for Lechem Mishnah, one should not say his own HaMotzi upon receiving his slice of Challah from the owner of the house. If one says his own HaMotzi, he removes himself from the Chabura the group and his Bracha applies only to his single slice of bread, which doesnt fulfill the Lechem Mishnah obligation the obligation of having two loaves. The hosts Bracha applies to all the guests, and when the host makes the Bracha on the two loaves, he fulfills the Mitzvah of Lechem Mishnah for all present. In order to prevent others from saying their own Bracha, the owner should say Birshut with your permission before the Bracha of HaMotzi. Another reason for saying Birshut is to show humility. It is very important the one have Challah on Shabbos. Even those opinions that allow one to make Mezonot for Seudah Shelishit agree that the Friday night and Shabbos morning meals have to be with Challah. If someone did not have Challah on Friday night, he can make up the Mitzvah of Lechem Mishnah on Shabbos day by having three Seudot with bread. In this situation, one should still say Kiddush on Friday night and have a Kzait of Mezonot so that he has Kiddush BiMakom Seudah. Compiled By Your Senior Editor Micah Hyman

The Costumer's Father

Samson Karben 16
Adapted from Rabbi Frand

In the first of this weeks two Parshiot, Parshat Behar, the Pasuk reads, "When you make a sale to your fellow or make a purchase from the hand of your fellow, do not distress one another" (Bamidbar 25:14). Although some may believe that extorting money is allowed when it comes to the competitive business world, this Pasuk tells us otherwise. Three verses later, the Torah states, "Each of you shall not distress his fellow, and you shall fear your God, for I am Hashem your God" (ibid. 25:17). The Sforno offers an interesting view on the connection between the warnings against cheating and the Pasuk, "For I am the Hashem your God." Although such a statement could be linked to any prohibition in the Torah, such as, do not eat pig or, do not wear Shatnez, the Torah specifically tied the phrase to this Mitzvah. What, then, is the reason that this Lav this prohibition is connected to the above expression? In explanation, the Sforno expounds upon the Pasuk, "I am the God of the purchaser and I am the God of the seller and I do care if either party is cheated." Consider the following: A seller wishes to cheat his customer, and the customer will never know about his loss. In this case, God reminds the storekeeper, "Remember, this customer is my son, and I care about the integrity between both of you. In others words: If someone enters a store, and the storekeeper notices that the entrant is a simple person who does not know the ways of business, he may be tempted to take advantage of the customer. If, however, that customer happens to be an important and respected person, the storekeeper may hesitate before trying to cheat him. He would think, "I am not going to cheat this distinguished person. That would not be right!" That is exactly what Hashem is telling us here. Do not cheat your fellow Jew because I am the Hashem your God, and it is my son who is buying that from you.

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