PARSHA

Bechukosai

Moses said to Israel, “Remove that evil inclination from your hearts, so that you should all have one [feeling of] awe, and be of one mind in serving G•d. Just as He is singular in the world, so you should be singular worship of Him.” Midrash Sifra, on this verse

“If you follow My statutes . . . . I will give your rain in its season.” Bechukosai 26:3,4

10.1 According to its simple meaning, this verse can be explained as follows.  The Talmud states: “Rabbi Chanina ben Dosa was traveling on the road.  It began to rain. ‘Master of the World! The entire world is comfortable, and Chanina is suffering!’ he said. The rain stopped.”[96] It turns out that the rain stopped for the sake of this Tzaddik. However, “If you follow My statutes” you will all be Tzaddikim. Then the prayers of an individual Tzaddik will be ineffective compared to those of the majority. Then your rain will come in its season. I heard another question about [R. Chanina’s] statement: “The entire world is comfortable . . . .” Why did he have to say this? He could have put it much more concisely: “Chanina is suffering!” Furthermore, G•d forbid that we should say that he was upset because the whole world was comfortable. I think that this can be explained with a statement of our Sages: “Every day, a Heavenly Voice issues forth and says, ‘The entire world is sustained on account of (bishvil) My son Chanina, while My son Chanina subsists on a kav of carobs from Friday to Friday.’” It turns out that Rabbi Chanina ben Dosa was the conduit that channeled blessing to the entire world. This is the meaning of “on account of My son Chanina,” for [shvil] has the meaning of path and conduit. Just like a pathway through which everything passes, so he transmitted blessing to the world. Thus he said, “The entire world is comfortable,” meaning, “Since their comfort reaches them through my influence, how can there be blessing if I am suffering? It will not be a complete comfort. Perhaps, G•d forbid, the rain will not carry blessing and benevolence due to my pain. And even though he sufficed with a little,

The Tzaddikim, did not suffer over this at all, in this case, he really was suffering and was unable to bestow complete blessing. He was upset that the world would be ruined. The essence of his prayer was that the rain should stop now, but that when he arrives home, he will be at ease and able to pray that the rain start again (to convey blessing). Likutim Yikarim, p. 6d     “If you do not listen . . . .” Bechukosai 26:14   Every day, a Heavenly Voice issues from Mount Horeb saying, “Woe to the creatures for the disgrace of the Torah.”   Pirkei Avos 4:2   10.2 If no one hears this voice, why does it issue forth?  Whereas to say that someone hears it goes against our senses, for who can claim to hear the Voice from Above?  And even if you find one person who claims to hear it, who would be foolish enough to believe him?  What, then, is the purpose of the proclamation if it does not have any effect? The Baal Shem Tov answered as follows (though not with these precise words). The Talmud says: Rabbi Yehoshua ben Chanania was once standing before the Caesar. A certain apostate signaled to him with his hand, “You are a nation whose Master has turned His face away from them.”  Rabbi Yehoshua signaled back, “His hand is still spread over us.” We need to understand this.  Why did they speak in signs and not explicitly? 

As proclamations that issue forth from the King of the World are also in veiled allusions, and a person has to know how to read the signs.  They manifest themselves in the thoughts of repentance that come to a person each day, among other things.  This is clear to a person with insight, who is not like those of whom it is said: “Be not like a horse or a mule, who has no understanding . . . .”(Psalms 32:9).  For whenever a certain fear or panic spreads through the world, it is a sign from above that people should attach themselves to the source of the fear.  And when there is a joy in the world, a person should attach himself with joy to the service of G•d, and similar cases. Toldos Yaakov Yosef, Re’eh   10.3 If the Heavenly proclamation is discernible, why doesn’t anyone hear it?  And if it impossible to hear, why is it proclaimed? Rather, Above is the World of Thought, where “there is no speech, there are no words.” The proclamation occurs in a person’s good thoughts and reflections.  There is not a wicked person who does not have good thoughts each day due to this announcement.  However, when these good thoughts reach him, he pushes them out of his mind and turns his attention to vacuity.  He certainly incriminates himself, for a good treasure was given to him, but he fled from the King.

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