3 Sharp Divrei Torah on Parshas Behar {Pninei Kedem}

Recording in progress. Okay, good morning, friends. Parshas Behar three amazing divrei Torah on Parshas Behar. We begin perek kaf alef, pasuk dalet. Kaf hey dalet. Sadcha lo sisra v'charmacha lo sismar. It's interesting, by Shmita it says don't prune. By Yovel doesn't say don't prune. Says by Shmita, not only don't plant, but it says don't prune. That [clears throat] addition is not found by Yovel. Why the emphasis on don't prune? Says Rav of Amsterdam, it's to tell you, it's very important to say don't prune. If it would say don't plant, you would think the reason is because we need to leave the field fallow because agriculturists recognize that by leaving land fallow, it's able to replenish its energy, its nutrients, and it's actually good for the crops. So, you might think the reason for Shmita, it's like Shabbos. You know, we're we're resting to be able to work more during the week, so maybe we rest the land >> [clears throat] >> to be able to produce more during the other six years. But if that was the case, you should be able to prune. Because pruning enhances the growth of produce. Why would the Torah say lo sisra and lo sismar? Apparently, the reason for Shmita is not to replenish the nutrients of the field. The reason for Shmita is it should be Shabbos l'Hashem. It should be left >> [clears throat] >> It should be left alone so that the land is dedicated for Hashem and the people are dedicated for Hashem. Therefore, by Yovel it's not needed to say lo sismar. On Yovel, you'll see on your own it's obviously because of Shabbos Lashon. It's not for the soil to replenish cuz we just did that last year. So, it wasn't needed to add the Lo Yisrael Samar when it comes to Yael. Okay. Paragraph 8 passing Gimmel the Achicha Imach. The Gamara Bava Metzia DAF Samech Beis says [snorts] if two people are going in the desert and they have one Kison Shamayim. The Achicha Imach Chayacha Koidem. There's one jug of water, you come first. Your life comes first. We learn of Achicha, your brother will live but Imach only with you, only if you have first. Question. In Kiddushin DAF Samech Beis, it says that by an Eved Ivri Ki Toyiv Lo Imach that the Eved is Koidem. The Eved comes before the master. If you have good bread, give it to your Eved. We Darshan Imach. Imach, he should be with you. He goes first. So, how could it be the very same word Achicha Imach we Darshan Chayacha Koidem when it comes to Shnayim Shehalchu BaDerech? And when it comes to Eved Ivri, we Darshan the word Imach that with you. Meaning he goes first. So, what does Imach mean? Does it mean you or does it mean him? Says Rabbi Yehoshua Falk author of Imrei Yehoshua that regarding an Eved the master has responsibilities toward the Eved and the Eved does not have responsibilities to care for the master. So, therefore when the Pasuk says Imach, what it's saying is you care for him. But Shnayim Shehalchu BaDerech I'm responsible to you and you're responsible to me. Here, the responsibility goes both ways. So, let's say I'm going to give it to you. Okay, great. Now that you have it, you have to give it back to me. So, the we don't know what the default is. In other words, therefore, imach default would mean with you, provided you have first. But, that is not necessary we don't have we don't have that indication. In other words, by shnaim shacham madach, they're two equal parties. They're both have equal responsibility toward each other. So, then we darshan imach chayecha kaydem, that you go first. But, when you have two people where the responsibility is one particular way, then imach would mean with you that he would go first. That that's what uh Rebbe Falk says is a difference between these two cases and why we darshan it differently. >> [clears throat] >> There's a story about Rebbe Akiva Eiger. It's brought in the Chasam Sofer Yashan that someone died in Pozna, a very wealthy man, and he lent money with ribbis, and the Chevra Kadisha did not want to bury him until the heirs paid an exorbitant sum for the piece of uh karka. And the family was very upset. He says, "It's not right. That's not what you charge other people." You know, a typical spot in Pozna is uh 1,000 zlotys. Why are you charging us 100,000 zlotys? So, in Pozna, they said like this, and this was based on Rebbe Akiva Eiger. Says, "The Gemara tells us someone who lends money with ribbis doesn't get up for techiyas hamaysim. Uh doesn't get up with techiyas hamaysim." Now, typically, when someone is buried, we don't charge that much because it's not it's not a long-term it's a rental. It's just until the period of commission. So, how long is that already? But your your father, he was Malve Baribas. It's you know, he wants ownership of this real estate. It's a long-term purchase. So, it's a different price. You know, for someone who's Malve Baribas, their cover is a different kind of uh acquisition of real estate. Those are three ideas on Parshas Behar. Stay with us for Parshas Bechukotai. Recording now.