ספר ויקרא

With G-d's Blessing From Parshat Behar-Bechukotai

The Midrash (Vayikra Rabbah 35:1) recounts that David HaMelech said, “I have considered my ways, and have returned back to your decrees” (Tehillim 119:59). David indicated that, despite having plans to go to various places each day, his feet always led him to houses of Torah study and prayer. This means that holding onto Hashem's mitzvot requires great effort, and through this commitment, we gain the strength to align our actions and thoughts beyond human comprehension. The understanding of man is limited, as it states, “do not rely on your understanding” (Mishlei 3:5). Thus, David first thought of his ways and then set his feet, illustrating that true understanding of Hashem's ways comes through commitment beyond our intellect. “Your Statutes” refers to Hashem's commands and chukim (mitzvot we cannot comprehend). Human understanding should lead us to fulfill Hashem’s commands and nullify ourselves to His will. Rashi, based on the Toras Kohanim, explains that “If you follow my statutes” means to toil in Torah, as the command to keep the mitzvos is mentioned in the continuation of the pasuk “And you guard my mitzvos.” It is stated, “One should always place himself on the words of Torah like an ox to a yoke, and a donkey to a burden.” This means that mitzvos and good deeds draw everything in the world of action to be elevated through man, who is called a “mehalech” (one who moves forward). Toiling in Torah allows one to draw and elevate all actions and connected things. The ox bearing the yoke symbolizes committing to Hashem's will, while the donkey bearing the burden symbolizes uplifting all parts of creation through man. Therefore, by uplifting actions with the power of the Torah, Hashem promises, “I will give rains in their time,” bringing holiness into the physical world. “And the trees of the field will bear fruit,” as Rashi explains, refers to non-fruit-bearing trees that will also bear fruit, signifying that man has the power to draw life force even into the lowest places.

Rashi explains that the words “and I will lead you קוממיות” (Vayikra 26:13), based on the Toras Kohanim, mean that we will walk erect. Although our sages have taught that one is forbidden to walk erect in haughtiness (Berachot 43b), in the future, when the world is properly repaired, we will be able to receive fear of Heaven even while standing erect.Man was created to walk upright, but the lowliness of this world necessitates bending oneself in submission to receive proper fear of Heaven. This aligns with the teaching in the Toras Kohanim (Sifra Bechukotai 1:3) regarding the verse, “You may think that in the future, we will be together and you will not be afraid of Me; therefore, the pasuk adds ‘I am Hashem your G-d’...” This means that in the future, we will be able to accept the yoke of Heaven without excessive humility. This is the promise that we will be able to walk erect.

"And I will lead you קוממיות - erect” (Vayikra 26:13). The word קוממיות, a double expression, refers to two types of erectness. The form of man in this world is merely a garment for the light of the living soul within. This double קומה signifies that once a person has properly repaired themselves from head to toe, they merit a higher קומה, which hovers above them when their body is fully perfected.The general principle is that “Hashem, the Torah, and Yisrael are all one.” The Torah contains both hidden and revealed aspects, just as Hashem's name is both hidden and revealed. Similarly, the soul of Yisrael has hidden and revealed parts. Through repairing the revealed part, one merits the inner life force hidden within. This is the concept of קוממיות, embodying both the physical and spiritual uprightness.