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Why does Parshas Bechukosai promise that total Torah (תורה) dedication will transform agriculture and eliminate death? The shiur argues that 'amelus b'Torah' supported by an entire society can actually reverse Adam's sin and restore creation to its original perfect state. This explains the timing before Shavuos, which is Rosh Hashanah for fruits—the very area where cosmic imperfection began.
The shiur begins by examining the special takana (ordinance) instituted by Ezra HaSofer requiring the reading of Parshas Bechukosai before Shavuos and Parshas Ki Savo before Rosh Hashanah, with the formula 'shetichleh hashanah v'klalosah' (that the year and its curses should end). The speaker questions why specifically these two sets of curses are read at these times, and why Bechukosai cannot be interrupted during the reading. The analysis focuses on the Talmudic distinction between the curses in Vayikra (spoken by Moshe 'mi'pi hagvurah' - in God's name, using first person language and plural form) versus those in Devarim (spoken 'mi'pi atzmo' - from himself, using third person and singular form). The Vilna Gaon's interpretation is explored: plural refers to individuals collectively, while singular refers to the nation as a unified entity.
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Parshas Bechukosai (Vayikra 26)
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Why is Shemitah called 'Shabbos L'Hashem' if it's just agricultural rest, and why is the punishment for violating it exile rather than weakened soil? The shiur develops a yesod distinguishing Eretz Yisrael as a land where Hashem gives through nature, versus other lands where humans take from nature. Shemitah allows the land to express its true spiritual nature as a giver programmed by divine love.
