Bechukosai: Embrace and Transform: Torah’s Approach to Your Inner Beast
Liluei Nishmas Ita bas Chanoch Aharon Bistritzky
This week's Torah portion promises abundant blessings if we follow the ways of the Torah as Hashem instructed us. One such blessing is that Hashem will "remove wild beasts from the Land." The Midrash quotes a debate on this verse: Rabbi Yehuda interprets this literally, suggesting that there will be no more wild animals in the land. Rabbi Shimon, however, argues that wild animals will still exist, but their natures will be transformed. Instead of being harmful and cruel, they will become tame and kind. The Lubavitcher Rebbe, based on a teaching from the Rogatchover Gaon, offers clarity on this debate and draws a lesson from it.
This debate between Rabbi Yehuda and Rabbi Shimon reflects a broader disagreement throughout the Torah on the interpretation of the word "v’hishbati" - "I will remove." We encounter a similar word in the context of removing chametz. Rabbi Yehuda believes the only way to remove chametz is by utterly destroying and burning it completely. Rabbi Shimon contends that it is sufficient to crumble the chametz and throw it to the wind. The reasoning behind each opinion is rooted in their fundamental views on what it means to remove something: Rabbi Yehuda holds that removing an entity means completely eradicating its essence. Rabbi Shimon maintains that altering the character of an entity is enough; there is no need to destroy its essence.
We see this debate again regarding the observance of Shabbos. There is a Halachic concept called “Melakha She’eina Tzerikha Legufah,” referring to work that isn’t needed for its own sake. For example, if one drags a chair to move it, unintentionally creating a ditch as a result, is this considered melacha (work) on Shabbos? Rabbi Yehuda, focusing on the essence of the act, would say this constitutes melacha because work was performed on Shabbos, regardless of intent. Rabbi Shimon, emphasizing the character of the action, would argue that digging a ditch unintentionally does not constitute melacha, as the primary intent was not to perform the work of digging a ditch but to move the chair.
Applying this to the context of removing wild animals, we see the same underlying principles. Rabbi Yehuda believes that when we fulfill God’s will, wild animals will be eradicated and cease to exist. This reflects his view on chametz and Shabbos, where the essence of something must be completely eradicated. Rabbi Shimon argues that the ultimate display of Hashem’s power is not merely to destroy the essence of wild animals but to transform their character, turning them from wild to tame. This aligns with his approach to chametz and Shabbos, where altering the character of an entity or an action suffices.
The debate between Rabbi Yehuda and Rabbi Shimon reveals an enlightening perspective on integrating our primal nature into divine service. On Pesach, we are forbidden to consume chametz, representing the ego and uncultivated tendencies. Initially, in our service to Hashem, we must temporarily rid ourselves of this ego. However, as we grow in our connection to Hashem, the goal is not merely to eliminate ego and untamed tendencies but to refine and channel them in service to Hashem. For instance, turning personal ambition into ambition for Torah, mitzvot, and spreading Judaism. Confidence can be transformed into pride in being a Jew, unashamed of critics. The ultimate redemption of our physical being is not to limit its abilities but to transform all aspects into the service of Hashem.
The Rebbe often encouraged channeling raw tendencies into positive directions. People who were instigative could be guided to debate and defend Judaism. Those who were hyperactive could be sent to build Jewish communities worldwide. Similarly, this Parsha teaches us to harness our raw tendencies in the service of Hashem, using our physical drives and desires to do more Torah and mitzvot. As it says in Mishlei, “An abundance comes by the strength of an ox” – a wealth of good can be accomplished by incorporating our animal soul into divine service. Ultimately, Hashem will respond in kind, transforming nature to fulfill His will, making the world a dwelling place for godliness.
Adapted from Life Talks on the Parsha