B"H

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B'HAR
Haftorah for B'har

The following is the standard Haftorah for this week's Torah reading. However,
various calendar-based considerations occasionally cause different Haftorahs to
be substituted for the standard ones.

Jeremiah
Chapter 32

6. And Jeremiah said: The word of the Lord came to me, saying: 7. Behold,
Hanamel, the son of Shallum your uncle, is coming to you, saying: Buy for
yourself my field that is in Anathoth, for the right of redemption is yours to
buy it. 8. Then Hanamel, my uncle's son, came to me in the prison yard,
according to the word of the Lord, and said to me; Please buy my field that is
in Anathoth, that is in the country of Benjamin, for the right of inheritance is
yours, and you have the right of redemption; buy it for yourself." And I knew
that this was the word of the Lord. 9. So I bought the field from Hanamel, my
uncle's son, which was in Anathoth, and weighed him the money, seven shekels and
ten pieces of silver. 10. And I wrote a bill of sale and signed it and took
witnesses, and weighed the silver on a scale. 11. And I took the deed of the
purchase, that which was signed according to the law and the conditions, and
that which was open. 12. And I gave the deed of the purchase to Baruch the son
of Neriah the son of Maaseiah in the presence of Hanamel my uncle and in the
presence of the witnesses who signed the deed of purchase, in the presence of
all the Jews who sat in the prison yard. 13. And I charged Baruch in their
presence, saying: 14. So said the Lord of Hosts, the God of Israel; Take these
scrolls, this deed of purchase and the signed one and this open scroll, and put
them into an earthen vessel so that they remain many years. 15. For so says the
Lord of Hosts, the God of Israel; Houses and fields and vineyards shall be
purchased again in this land. 16. And I prayed to the Lord after I had delivered
the deed of purchase into the hand of Baruch the son of Neriah, saying, 17. "Ho!
O Lord God, behold, You have made the heaven and the earth by Your great power
and Your outstretched arm, and nothing is hidden from You, 18. Who exercises
loving- kindness to thousands and requites the iniquity of the fathers in the
bosom of the children who follow them, O Great and Mighty God, the Lord of Hosts
is His Name. 19. Who is great in counsel and mighty in carrying it out, for Your
eyes are open to all the ways of mankind, to give everyone in accordance with
his ways and in accordance with the fruit of his deeds, 20. Who performed signs
and wonders in the land of Egypt until this day, and in Israel and in mankind,
and have made a name for Yourself as of this day. 21. And You brought Your
people Israel forth out of the land of Egypt with signs and with wonders and
with a strong hand and with an outstretched arm and with great fearfulness. 22.
And You gave them this land which You swore to their fathers to give them, a
land flowing with milk and honey.


Please note: These Haftorah texts follow Chabad custom. Other communities could
possibly read more, less, or a different section of the Prophets altogether.
Please consult with your rabbi.



THE CHASSIDIC DIMENSION

Shabbos Parshas Behar
15th Day Of Iyar, 5746

Sichos In English
Volume 31

1

Every being in existence is composed of infinite components. Since the true
existence of everything comes from G-dliness and since the Holy One, Blessed be
He, formed the world in a manner which reveals the Hand of the Creator, it
follows that His handiwork must also reflect His limitlessness. Therefore, all
matter is comprised of countless components (molecules, atoms, subatomic
particles, sub-subatomic particles and forces, et. al.).


Maimonides put it this way:

All existing things, whether celestial, terrestrial or belonging to an
intermediate class, exist only through His true Essence. (Laws of Basic
Principles of Torah 1:1)

Some beings will clearly reveal their G-dly origins, while others tend to hide
their spirituality. These varying degrees of G-dly revelations will be evident
from different examples in time, space and person.

"Space." All the lands of the world exist because "the whole earth is full of
His glory" (Yeshayahu 6:3), but their G-dly life-force remains concealed. In
Eretz Yisroel however it is revealed.


As Scripture says:

It is a land constantly under G-d your L-rd's scrutiny: the eyes of G-d your
L-rd are on it at all times from the beginning of the year until the end of the
year.

(Devorim 11:12)


In Eretz Yisroel the creative force is always evident.

In the realm of the "person" there are also levels. Every Jew is a member of the
"holy nation" (Shemos 19:6), yet there are levels in this holiness, as the Zohar
states:

Their body is holy, their soul (nefesh) is holy...their super-soul (neshamah) is
holy of holies. (Zohar II p. 70b)

In the body there is a difference between the heel and the head, and in the soul
(nefesh) there is a difference between the power of action and the power of the
intellect. Even more so, the power of the "Yechidah" level, which expresses the
power of "the one people to affirm Your Oneness" (Siddur, Hosha'anos prayer) is
surely much loftier. Now extrapolate the distance from the heel to the lofty
level of Yechidah!

In "time," too, there will be a distinction between Shabbos and the six
workdays, a difference which is clearly described in Scripture at the start of
creation:

Heaven and earth and all their components were thus completed. With the seventh
day G-d finished all the work that He had done. He rested on the seventh
day...G-d blessed the seventh day and He declared it to be holy.... (Bereishis
2:1-3)

The Gemara explains that "the Shabbos has already been sanctified and so
continues," indicating that on Shabbos, G-dliness radiates in a revealed manner.
Consequently, the facets of Shabbos which reflect the infinity of the Creator in
the created will also radiate in a revealed way. When a particular Shabbos has
many obvious themes this principle is greatly enhanced.

Let us first discuss the general theme of Shabbos, which may be divided into two
broad subjects:

A. The existence of Shabbos for itself, sanctified and separated from the other
days of the week, beyond the limitations of time.



B. Its influence on the other days of the week. By keeping Shabbos,

We set in our hearts the belief in the creation of the world, that G-d made the
world in six days" (Chinuch Pos. Comm. 31). "So that we shall remember the act
of creation at all times and admit that all the world has a Creator. (Ramban,
Shemos 20:8)

In other words, the aspect of time which reveals G-dliness can influence those
aspects of time which conceal G-dliness that they too should recognize and
project their spiritual source. And similarly, in the realm of "person" and
"place" the goal is that the G-d-revealing entities will influence the rest of
the corporeal reality to reveal G-dliness. This is actually realized by the
Divine service of the Jewish people which incorporates the "time, space and
person," through the presence of the Jew, in whose merit the world was created.
For the Jews are the ones who reveal G-dliness in the world, and the revelation
comes from the world itself.


The Talmud relates:

This question was asked by Turnusrufus of R. Akiva... "Who tells you that this
day is the Shabbos?" -- He answered: Let the River Sambation prove it. (The
strong currents of the Sambation carried stones and rubble all week but rested
on Shabbos). (Sanhedrin 65b)

R. Akiva's proof, that in fact, this day was Shabbos came from a natural
phenomenon -- the River Sambation. In its natural course there was a drastic
difference between its rushing course during the week and its halcyon calmness
on Shabbos. For some reason this analysis and obvious explanation of its strange
nature had never previously been realized. And it was necessary that a Jew, R.
Akiva, should reveal this obvious fact to the world. The reason? The Jew sees
G-dliness revealed and can reveal it to others! But it must be noted that he was
not revealing something that was a secret before, he merely pointed out an
obvious phenomenon and focused their attention to realize the cause -- so that
after he made the point -- the river itself proved that the day was Shabbos (not
R. Akiva), something which the non-Jew could also see and accept.

This same principle will apply to the aforementioned role of Shabbos, "that we
shall admit at all times that the world has a Creator." This knowledge will
emerge from the physical existence itself, and although it will not be
self-evident (if it were obvious, there would be no framework of free choice),
after a bit of contemplation, and with some help from one who is not limited by
the concealed world -- it will become obvious.

Once revealed, it will not seem to be so revolutionary, but will be acceptable
to all who are ready to admit that there is a Creator for the world.

Using the story of Sambation as the analogy, we will also project that just as
the proof of the Sambation was accepted as a universal demonstration of the
truth of Shabbos, so, too, when one reveals G-dliness in one area it will serve
as a positive verification of creation in all areas.

The prime example of revealing G-d in nature is the system of nature itself.
More precisely the "laws of nature" - the immutable and irrefutable laws of
nature. If you study the laws of nature you will realize that they were created
by G-d, for there is no logic which can rationalistically say why the laws of
nature exist and function in a particular way.

Take for example the law of gravity.

There is no logical explanation, in the discipline of physics, for the law of
gravity or for its characteristics. The only explanation is that this was
created and set by G-d to function in such a manner. If G-d had desired, the
rules of gravity would be different.

Do you wonder at this statement? "How is it possible" you may ask, "that the
laws of nature have no intellectual explanation or logic? So many scientists
have written so many books about the laws of nature. There must be some
axiomatic truth."

But the simple answer is: science studies and investigates, measures and
explains the rules of nature, its perceived laws, and how they interact and
influence each other -- but science does not begin to fathom the underlying
principles and reasons for the natural laws. Scientists have not, cannot and
will not reach such understanding, because there is no logical or rational
explanation. The only reason they exist at all and in such form is because G-d
created them the way they are.

The more science studies and investigates the natural world and its phenomena,
the more it becomes obvious that the mind is limited and will not fathom the
underlying reasons. It is G-d's will! full stop!


This leads us to another point.

If a scientist approaches the reaches beyond the scope of scientific hypothesis,
observation and experimentation and endeavors to theorize about that esoteric
realm, he must honestly state that his hypothesis is pure conjecture, just
guess-work. A medical doctor would not dare give an expert opinion on astronomy,
just as an astronomer would stay away from diagnosing a medical problem. You ask
a doctor about medicine and an astronomer about the sky.

Similarly, for any scientist to approach the area of the reasons for natural law
would be overstepping his legitimate scientific scope. It does not depend on
scientific knowledge or rationale -- but on G-d's will and actions.

In the structure of the laws of nature themselves we may also perceive the
creative Hand of G-d. For example: Science has discovered in recent times that
all matter is composed of many microscopic particles: molecules, atoms and
subatomic particles. In every atom the particles orbit about a central point, a
nucleus. In this manner all physical matter functions in a wondrously harmonious
and complete way.

The existence of these multitudinous variables presupposes a Creator. And the
fact that even in the smallest molecule there suddenly is revealed an array of
subatomic particles reaching astronomical if not infinite amounts, is an
additional proof of Divine origin.

And, perhaps most amazing, and most convincing, the structure of the atom, with
a nucleus and innumerable orbiting atomic particles is a replica of the
universe, where the planets and stars and the sun etc., in their orbits revolve
around the nucleus, the center point, of the universe, which is the earth, where
the Bais Hamikdosh stands. Thus, the rule whereby the Holy One, Blessed be He,
established the orbits of the celestial bodies in the cosmos is the same rule
which applies to the particles of the atom in their orbits about the nucleus of
the microcosm.

Here we see how G-d equalizes the small and large, the great and the puny. On
the one hand, the enormous celestial bodies -- stars and the sun -- and on the
other hand the subatomic particles. As the Rambam describes it:

All beings...from the highest form to the tiniest insect that is in the interior
of the earth exist by the power of G-d's essential existence. (Ibid. 2:9)

All are equal!


Back to the subject of Shabbos, which reveals the G-dly force in creation.

Shabbos incorporates an aspect which raises it above worldly corporeality; on
Shabbos all of the worlds are elevated. This elevation comes by degrees,
beginning with the eve of Shabbos and culminating with the loftiest state, at
the time of "greatest delight," during Minchah and Shalosh Seudos.

And yet another aspect of Shabbos is its fundamental power to foster the "faith
in the Creator of the world," which, in a sense, is more important than rising
to a sublime level above worldly corporeality. This brings us to the theme of
this Shabbos, when we read the portion of Behar, which states:

The land must be given a rest period, a Shabbos to G-d.

(Vayikra 25:2)

Here we refer to the power of revealing "G-d's Shabbos" in the "land" -- in the
revelation of G-dliness in creation.


What lesson do we take for our Divine service?

The differentiation between Shabbos and weekday may be symbolically transposed
to the difference between scholars and laymen. The scholar is compared to
"Shabbos," while the layman is represented by the weekdays.

Generally, intellect is removed from action; when a person wishes to be involved
in intellectual pursuits he must be aloof from practical work so that his mind
can be clear and reach the proper conclusions.

The Rambam mentions that a person will not be able to understand some profound
thought if he is hungry. Similarly, one who is overly involved in eating and
drinking will not have a clear mind for studying. So, too, in all things outside
of the mind, they must be suspended and ignored in order to properly engage the
mind and the contemplative powers. This condition is analogous to Shabbos which
is aloof from worldly matters. Chassidus also explains that on Shabbos the world
rises to the state of thought -- a close analogy to Torah learning.

On the other hand, business people deal with worldly matters and are compared to
the weekdays.

Now, by Divine Providence certain people find themselves in the yeshivah world
of scholars, either studying or as teachers and educators, who derive their
livelihood from the Torah world.

At the same time, there are others who, by Divine Providence, are business
people or professionals who must devote the main part of the week to mundane
matters of earning a living in whatever field they may be.

These laymen may feel deprived of the opportunity to study Torah and they might
argue: "Why should we lose out...?" Why did Divine Providence put the others in
the Torah world (similar to the world to come) and us in the business world?"


The answer to these troubled souls:

Take a lesson from Shabbos. The goal is not to rise above the world and remain
aloof. The true goal is to raise the mundane weekdays to a level where G-dliness
is revealed. Shabbos says that you must see G-dliness even in the weekdays! "The
River Sambation will prove it" -- not only are the business people equal to
scholars, but they also possess a loftier quality -- to be able to reveal the
spiritual side of the material (weekday) world!

Yesterday was Pesach Sheni which prepared for and led into this Shabbos -- and
in fact the Korban Pesach Sheni would have been eaten during the night following
the fourteenth which was Friday night -- thus, there is a clear connection
between Pesach Sheni and this Shabbos.

Pesach Sheni was given to the Jewish people only after those who were impure
pleaded with Moshe and demanded, "Why should we be deprived?" During Pesach
Sheni the chometz may be in the house of the celebrant -- as opposed to the
first Pesach when all chometz must be cleaned out. Why? The level of Pesach
Sheni is much higher than the first Pesach and one can even refine the "evil" of
the chometz.

Practically speaking, don't be complacent by just calling out, "Why should we be
deprived?" The answer is that you have certain special qualities. You must
actually accomplish your role to uncover G-dliness. Just as they actually
sacrificed the Korban Pesach Sheni.

Going out to be involved in worldly matters involves a measure of risk, for you
have the choice to choose one of two ways: to reveal the G-dliness of the world
-- or to remain aloof. It takes determination and devotion to carry out the true
purpose and goal: and there is the reassurance of Torah which reminds us that
our goal is not in the heaven or across the sea, but "very close" to us, in our
speech, thought and action.

Add to this the support and assistance which the Holy One, Blessed be He, has
promised us! As the Alter Rebbe adds on the title page of Tanya, "with the help
of Hashem, may He be blessed." G-d's assistance is extended to us in our
attainment of our goals in a manner of a blessing, which draws down the essence
of G-d's benediction, not just the effect.

We are presently in the period of "Sefiras HaOmer": and the "counting of the
Omer" similarly adds strength in this aspect of revealing G-dliness in the
world. The Omer is "counted" at night after dark, yet, the Jew can "count" or
"shine," to the point that:

May abundant bounty thereby be bestowed upon all the worlds. (Siddur, Sefirah
prayer)

Our counting generates blessing and bounty in all the worlds and irradiates the
darkness. In the darkness we reveal that G-d is One -- in the heavens, and the
four corners of the earth. May this bring the true redemption through our
righteous Moshiach, speedily and truly in our times.


From the Wisdom of Our Sages
Pirkei Avos Chapter 3 Mishnah 10

He used to say: Anyone whose [good] deeds exceed his wisdon, his wisdom will
endure; but anyone whose wisdom exceeds his [good] deeds, his wisdom will not
endure. He used to say: Anyone with whom his fellowmen are pleased, G-d is
pleased with him; but anyone with whom his fellowmen are not pleased, G-d is not
pleased with him. Rabbi Dosa ben Harkinas said: Sleeping late in the morning,
wine at midday, children's prattle, and sitting in the gathering places of
ignorant, drive a man from the world.



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