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Parshas Bechukosaiy

Selected Excerpts from Likkutei Torah

The designated time for a Jew to expand his love of G-d:[1]

The designated time for a Jew to expand his love of G-d is during the time of prayer. This begins with Pesukei Dezimra and the blessings [of the morning and the blessings of the Shema]. The liturgy of the prayer was established by the Anshei Knesses Hagedola and it contains various verses that discuss matters that arouse love and fear of G-d. This is the meaning of the verse, Im Bechukosaiy Teileichu, as Hashem is pleading with us that we should use the opportunity given during prayer to grow and strengthen our love for Him. There is no need to search for other options, as this is the best of the options that we have.

Understanding the Sefirah of Kesser:[2]

Is the Sefirah of Kesser part of the ten Sefiros? This matter was subject to debate amongst the early Kabbalists. Some believed that it is not part of the ten Sefiros but is rather part of the Or Ein Sof. Others believed that it is part of the ten Sefiros. The Arizal arbitrated that in truth Kesser contains two parts, one being part of the Or Ein Sof, called Atik Yomin, and the second being the source of the ten Sefiros, called Erech Anpin. According to the Arizal, the Sefirah of Kesser serves as a medium between the Or Ein Sof and the Sefiros.

The Kabbalistic connection between Matan Torah and Shavuos:[3]

The Ten Commandments were given on Shavuos, being that on Shavuos we merit the revelation of Kesser into Z”a. Throughout the period of Sefirah, the Mochin of Z”a reaches maturity, until Shavuos, when it is ready to receive from Kesser. This is why the Luchos contained 620 letters [תר”ך ], as this is the Gematria of Kesser.

Reaching the level of Bechukosaiy:[4]

The verse states, “If you walk in my statutes”. The term “statutes” does not just refer to the Mitzvos of Hashem, but also to the root of the Jewish soul in the spiritual worlds. Every Jewish soul has two roots, one in the worlds of Biy”a, and a second in Z”a of Kesser of Atzilus. This second level is called the level of Bechukosaiy, Chakika, or Tehiru Ilaah. On this level, the Jewish soul does not just have a love for G-d based on reason and understanding, but rather an essential love and bond due to being inseparable from Hashem. Every Jew must eventually reach this level of Chakika, either in this incarnation or the next. In the times of Moshiach, every Jew will certainly reach this level.

The disguised blessings of the curses:[5]

It is known that although the curses appear to be completely negative predictions and punishments, in truth they are simply blessings in disguise. Take, for example, the curse stated that, “Ten women will bake bread in a single oven”. Taken literally, this is a great curse, as it means that there will be a lack of fuel for ovens and bread will be scarce. In truth, however, this matter is a blessing in disguise. “Bread” refers to Torah. Just as bread must be baked for it to be edible and digestible, similarly Torah must be learned in a certain state of mind for it to be ingested and united with the person. It is possible for a person to learn a lot of Torah, but for that Torah to remain undigested by him, for him and his Torah to remain separate from each other. How then does one “bake” his Torah learning so that he can digest it and make it become part of his very essence? This is done through arousing his love and passion for Hashem, to attach to Him, and to then learn Torah in order to quench this thirst. This love is aroused through contemplating the Oneness of Hashem, which is referred to in the words, “bake bread in a single oven”. This love will encompass all ten aspects of one’s soul, and hence the verse states, “Ten women will bake”.