Parshas Kedoshim

Why Blame Shlomo HaMelech For Avodah Zara? The Gemara in Shabbos (56) says that although the pasuk seems to imply that Shlomo HaMelech worshipped Avodah Zara, in truth it was his wives whom he did not rebuke, and therefore, he was held accountable.
The MiShulchan Govoa brings that the Alter of Slabodka asks, “If his aveira was not rebuking, then he was oveir the obligation of Hochei’ach Tochiach (Kedoshim 19:17). Why does the pasuk say avoda zara?” He answers that when a person sees an aveira, it makes a subconscious impression on him. The way to rid himself of this unnoticeable stain, is to stand up and oppose the action verbally. If he does not, then in time these repeated visions will lead him to do this aveira.
Shlomo HaMelech, by not protesting his wives behavior after witnessing it, left himself vulnerable to Avoda Zara. While on the surface his aveira was Hochei’ach Tochiach, deep within his neshama he had the stain of avoda zara.

*************************
Curses Falling on Deaf Ears The Torah says, “Lo SiKalel Cheireish; Do not curse the deaf.” Rav Shamshon Refoel Hirsch says that we learn the incredible degree to which the Torah holds a person responsible for his “actions” between himself and his fellow man. “A Klala,” he explains, “does nothing. It’a merely an outward expression of someone’s desire to cause harm to the person he curses. He curses because he knows that he cannot carry out his plan, so he at least verbalizes his plan as his only outlet. No actual harm is caused, however.
When the Torah says do not curse the deaf,” he explains, “it doesn’t mean only a deaf person, but even a deaf person. The deaf person does not hear and is not harmed by your curse. He doesn’t even feel any pain from hearing how you desire to harm him. Cursing a deaf person means that on one hand the curser has not done anything, and the cursee has not felt anything. Even so says, this is a Lav min HaTorah.”
My Rebbi used to say, “Sticks and stone may break my bones but names will never hurt me, is the biggest lie. Well in this case it is true, and still assur!”

**************************
Nothing Like Learning Torah in Yerushalayim! The first 3 years that one plants a fruit tree; one may not eat or have any benefit from the fruit. This is called Orlah. On the 4th year the fruit must be brought to Yerushalayim and eaten there. This is similar to the Mitzvah of Maaser Shaynee where the food must also be eaten in Yerushalayim. The Chinuch (247) explains this Mitzvah of eating this food only in Yerushalayim. He says, by coming to Yerushalayim often to eat your Neta Rivai and Maaser Shaynee, you will come to set up some of your children to learn Torah in Yerushalayim. This is a great thing, since the teachers of Torah and the main wisdom of Torah are found there.

*****************************
Employee, Stay Cool! “Payment of a hired worker shall not stay overnight with you until the morning. You shall not curse… ” What is the connection between not paying a worker and not cursing? Baal HaTurim answers, this is to teach you, even if your employer does not pay you on time, do not curse him. Rather you should take him to a Din torah to resolve the issue.

*****************************
Do You Want to Know What Real Holiness Is? While we don’t understand the impact and the reward of one mitzva versus another, there are some mitzvos that are put on pedestals by Chazal. From the many mitzvos, certain ones are associated with Kedusha, holiness. Off the top of most people’s heads comes the Mitzva of Shabbos. “Kedushas Shabbos,” is a familiar term. When Shabbos comes around the atmosphere is tangibly different. We bask in the glow of Shabbos. We are uplifted by our honored guest, the holy Shabbos HaMalka.
Kibbud Av V’Eim, on the other hand, can sometimes be a test of endurance and tolerance. We know we must honor our parents, but the demands are trivial, and we are not always enthusiastic to accommodate. But we know it is a great mitzva, if not always a spiritual lift. Do we ever think of the mundane acts we do to please our parents as “holy”?
It seems that the pasuk in Kedoshim (19:2) is coming to correct this serious miscalculation. The pasuk tells us, “Kedoshim Tihiyu; Be holy.” Immediately after that is says, “Ish Imo V’Aviv Tira’u; Fear your mother and father.” Only after that does it say, “V’Es Shabsosai Tishmoru; Keep Shabbos.”

*************************
Adultery and The Fear Factor “A man who will commit adultery with the wife of his friend shall be put to death”. Rashi tells us that they are executed by the death penalty of strangulation. We find in Parshas Ki Seitzei that a Naarah HaMurasah – a young girl who is engaged to a man- who is Mezaneh, is put to death by stoning. The question arises; we know that stoning is a harsher punishment than strangulation. Why is it that a woman who is married and is Mezaneh gets the lesser of the 2 death penalties as opposed to the one who is just engaged (only went through the process of Airusin) will get the stricter punishment of stoning for being Mezaneh?
Sefer HaChaim (the brother of the Maharal) answers, when the woman is only engaged, she still lives by her father. Her future husband is not living near her. Therefore, when she commits adultery, she has no fear that her future husband might barge in the middle of the act. Her act of Znus is done with complete pleasure; since she has no fear of her husband. Such an act warrants the stricter punishment of stoning. However, when she is already married, her husband lives with her. Throughout the act of her Znus she has a fear that her husband might come home at any moment. This lessens the pleasure of the act, and the punishment is therefore only strangulation.

Created By Avrohom Sherman
786-565-9945
[email protected]