Divrei Torah Parshas B'Har / B'Chukosai
Torah Table of Contents
What Comes First?, Divrei Yisroel The Constant Concern of Tzaddikim, Divrei Yisrael Lag B'Omer - Teshuva and the Worthiness of Man, Imrei Aish A Dvar torah from Reb Motti Rosen z"l 
""Because they are my servants - whom I took out of the land of Mitzrayim, do not sell them the way slaves are sold." Vayikra 25:42)
The Divrei Yisrael explains this verse that a person should not be enslaved to his work - that the job should not be his priority - day and night. Because G-d's contract is a person's priority - this contract is the Torah (Translators note: The Torah was created prior to the creation of the universe), written and sealed with the signet ring of the King. To apply this to one's daily life, a person should learn Torah prior to going to work - each person according to his capabilities, regardless of the amount.
The Imrei Shaul, in the footnotes to the Divrei Yisrael, quotes his great-grandfather, Rebbe Yechezkel of Kuzmir, who tells us that this is alluded to in the verse in Shemos 5:19. There the Torah tells how the Egyptians stopped giving the Jews straw to make bricks. They were then told, "Lo sigr'u milivneichem dvar yom b'yomo - You shall not diminish from your daily quota of bricks," even though they had to get the straw themselves. The word for "from your bricks" (milivneichem) is the same as "from unto [or because of] your children." In other words, even though you have a responsibility to support your children and infants, the Torah is telling us that you are still obligated to put in time for - and not diminish from - your daily prayers and Torah study.
Translated by Reb Yehuda Nathan of Brooklyn, a Modzitzer Chassid
based on a ma'amar in Divrei Yisrael, Parshas Bechukosai
""You shall eat your bread to satisfaction . . .and I will give peace to the earth and you shall lie down and not tremble." (Vayikra, 26:5)
It can be said that this verse refers to the tzaddikim, the "righteous ones" [the Rabbanim, Rebbes, and Roshei Yeshivos of each generation], who are already in the Olam HaEmes- "the world of truth"- that is to say, their final resting place. This is alluded to in the verse in Yeshayahu [57:2], "You shall rest in peace in your final resting place". However, the tzaddikim have their ultimate rest in peace only when the entire nation of Israel is blessed with peace and prosperity in this world. Then, and only then, can the tzaddikim be described as achieving their ultimate rest. This is what Iyov refers to in the verse (3:12) "When I sleep (my last sleep), then, (and only then), will I achieve [ultimate] rest." However, when Israel is in dire straits (G-d forbid), [whether it be the entire nation or even individuals therein], then the tzaddikim do not rest in peace, neither in this world nor in the next, for they tremble because of the sorrows of Israel. This is what is referred to in the end of the Gemara Brachos [64a] that tells us that "Talmidei Chachamim have no rest, neither in this world nor in the world to come."
This is especially evident of the day of the yahrzeit, the anniversary of the day of the tzaddik's passing, when many of his students and followers come to his gravesite with their supplications. One is tearfully beseeching for a sick member of the family to be cured, another is praying with heartfelt cries for a barren women to conceive, many for a livelihood, and so on.
Our verse can then be taken to mean: "You shall eat your bread to satisfaction" - when the Jews will have prosperity. Then, "I will give peace to the earth" - referring to the tzaddikim buried in the earth, "and you [the tzaddik] shall lie down and not tremble."
Translated by Reb Leibel Kruger of Bnei Brak, a Modzitzer Chassid
based on a ma'amar of the Imrei Aish on Lag B'Omer, in Ma'amarei Oraysoh, Iyar 5750
The piyut [liturgical poem] for Lag B'Omer in praise of Rabbi Shimon bar Yochai, has an amazing verse: "Na'aseh Adam - Let us make Man" [Breishis, 1:26] was said for [because of] you." To understand this, the Imrei Aish brings a Gemara [Eruvin 13b] which tells us that for two and a half years, the schools of Hillel and Shammai [Beis Hillel and Beis Shammai] argued whether it was better for Man to have been created or not. Finally, a vote was taken and it was decided that it was better for Man not to have been created, but since he was created, he should [constantly] examine his deeds. The Maharsha explains this Gemara that it was better for Man not to have been created, for there are more negative commandments [365] than positive ones [248], and therefore easier to stumble into sin. [More things one can do wrong than right]. Nevertheless, now that Man has been created, he should examine his deeds. The Maharsha explains that Man should add good thoughts to his deeds, and then the positive actions will be doubled. This is because "Machshava tova m'tzarfa HaKadosh Baruch Hu l'maaseh - Hashem joins the good thought to the good deed, and therefore, "examining" his deeds means to add the good thoughts to them.
However, says the Imrei Aish, with a saying of Rabbi Shimon's, we can give another interpretation. The Gemara [Kiddushin 40b] cites the following: "Rabbi Shimon bar Yochai said...even one who is completely evil [Rasha gamur] his entire life, and does teshuva [repents] at the end, none of his evil is mentioned." According to this, Man should have been created, for even if he stumbles [into sin], he can do teshuva. Therefore the peytan [the composer of the verse cited at the beginning] tells us that 'Let us make Man' was said for Rabbi Shimon, who tells us that one can do teshuva even at the end of his days, and all his sins will be forgiven. So even if he sins, he can repair it.
Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid
"Im Bechukosai Taylaychu" (Perek 26:3). This, the last Parsha in Sefer Vayikra begins by discussing the good things that will happen when Klal Yisrael will walk in the Derech of Hashem. What are some of those things - we will never thirst for water or hunger for bread. The land will be plentiful and filled with peace. And the Pasuk tells us "V'Nasati Gishmaychem B'Eetam" and I will give your rains in their seasons.
The Divrei Yisrael asks - in whose seasons? And he answers - the seasons of Klal Yisrael. Bnei Yisrael are gifted with a special Bracha - for us things can happen outside of the natural course. For the rest of the world things follow a natural order - but we who believe in Hashgacha Pratis - that Hashem is constantly watching over us - for us things can occur outside of what is natural.
There are many times in our lives when we will feel as if we have no where to turn - the obstacles in our path are just too great. Klal Yisrael faced this type if situation when they left Mitzrayim. They stood facing the Yam Suf with the Egyptians breathing down their backs. And they cried out to Moshe - why did you bring us here - were there not graves in Mitzrayim for us to be buried in.
Hashem told Moshe to tell them "Go." Rashi Hakadosh explains (Shemos - Perek 14:15)
that Hashem told Moshe "Ayn HaYam Omed Lifnayhem" -
there is no water standing before them. If you have faith in Hashem then
there is no water standing before you - there is no obstacle too great for
you to overcome. Hashem never gives us more than we can handle. All we
have to do is turn to him for strength and all things are possible for us
- even those that are above the laws of nature.
Chazak Chazak V'Nischazayk!!!
