Parshat Shelach 5778
Rabbi Jablinowitz
We read in this week's parsha, after the sin of the Meraglim, the mitzvah of Nesachim, the wine libations brought with the sacrifices. Afterwards, we read of the mitzvah of Chalah, and after that we read about the severe aveirah of Avodah Zarah. The Medrash in Vayikra Rabbah in parshat Tazria teaches (15, 6) Lamah Nismachah Parshas Chalah L'Parshas Avodah Zarah, why is the parsha of Chalah brought next to the parsha of Avodah Zarah? Lomar Lecha Shekol Hamekayem Mitzvas Chalah K'Ilu Bitel Avodah Zarah, anyone who performs the mitzvah of Chalah is considered as if he nullified Avodah Zarah.
What is the connection between Chalah and Avodah Zarah, and why does the fulfillment of one represent the nullification of the other?
The Sfas Emes teaches that we have mitzvos like Terumah and Ma'aser that before we eat from the fruits of our labor, we perform a mitzvah and separate off a portion. Either we give it to the Kohen, to a Levi, or to a poor person or even eat from the fruit ourselves in Yerushalayim. The point is to express that Hashem created the world and gave us our bounty, and therefore we return everything to its source by performing the mitzvos of the land in Eretz Yisrael. This notion is taught in the Gemara in Shabbos 31A which states that seder Zera'im, the portion of the Mishnah dealing with the agricultural laws, represents Emunah, belief in Hashem as the creator of the world.
This concept is best expressed in the mitzvah of Chalah. When we separate Chalah, we are not merely separating from the fruit or vegetable which grew in the ground. Chalah is separated from dough; man has played a significant role by turning the wheat into flour and then mixing it with water. Even after man's involvement in producing food, we need to stop and acknowledge that all comes from Hashem and we return it to its source by taking Chalah and giving it to the Kohen. Even the more complex product of dough requires the mitzvah of separating a tithe.
This is because all acts of man have ultimately have a connection to Hashem, and this is particularly true in Eretz Yisrael with the mitzvos "Hateluyos B'Aretz". And once a week on Shabbos, the Torah prohibits melachah as a way of indicating that a Jew's work has a Divine connection and on Shabbos we rest just as Hashem rested. All of our acts are connected to Gd.
Therefore the Medrash teaches that all who fulfill the mitzvah of Chalah are thereby nullifying idolatry. This is because there all sorts of heresies and falsehoods about different powers which govern and determine man's actions in the world. But when one takes Chalah from their dough, they are showing that all of man's actions have a connection to the Creator. Just as Hashem created the natural world, He continually maintains control over the world. As the pasuk in Tehillim states (Chapter 103, Pasuk 19), U'Malchuso Bakol Mashalah; Hashem rules over the entire world.
This is why the pasuk teaches that we separate Chalah (Chapter 15, Pasuk 19), B'Achalchem M'Lechem H'Aretz, when you eat from the bread of the land. Our belief in Hashem is expressed not only upon harvesting that which we grow, but even when we eat from our efforts. Not only do we connect to Hashem upon growing our produce, but even during the physical act of eating the bread we bake we connect to Hashem. This is a unique opportunity only given to Bnei Yisrael and specifically when we enter Eretz Yisrael. And when we express that all of our involvement in the world is governed by and connected to Hashem, this is the best way of nullifying the folly of Avodah Zarah.
Good Shabbos
Print this article