קדושים ב

Okay, let's break down this Sicha (discourse) from the Rebbe. The goal is to understand the Rebbe's deep analysis of a seemingly simple comment by Rashi, the classic Torah commentator. We'll unpack the questions the Rebbe asks and see how his answers reveal profound insights. **The Starting Point: The Verse and Rashi's Comment** The Sicha begins by looking at a verse in the Torah portion of Kedoshim (Leviticus 19:25). Right after the Torah tells us about the laws of *Orlah* (fruits from a tree are forbidden for the first three years) and *Neta Revai* (fruits from the fourth year have a special holiness, originally eaten in Jerusalem), the verse says: > *"And in the fifth year, you may eat its fruit, **to increase its yield for you**; I am the L‑rd your G‑d."* (Leviticus 19:25) The key phrase here is "**to increase its yield for you**" (לְהוֹסִיף לָכֶם תְּבוּאָתוֹ - *Lehosif lachem tevuaso*). Now, Rashi comments on this phrase: > *"**'To increase its yield for you'**: This commandment that you observe will serve to increase its yield for you, for in its reward, I will bless the fruits of the plantings for you."* **Initial Question (Section Aleph א): Why is Rashi So Wordy?** The Rebbe immediately notices something about Rashi's explanation. It seems a bit… long-winded. * **The Simple Reading:** Most people understand Rashi is making a basic point: The phrase "to increase its yield for you" isn't saying that *eating* the fruit in the fifth year causes the increase. That wouldn't make sense – why would eating the fruit be the *reason* for more fruit later? Instead, Rashi clarifies that the "increase" is the *reward* for observing the *mitzvah* (commandment) of Orlah and Revai during the previous four years. The phrase connects back to the act of observing the law, not the act of eating in the fifth year. * **The Rebbe's Question:** Okay, but if that's all Rashi means, why didn't he just say it simply? Other commentators (like Ibn Ezra or Rashbam, whom the Rebbe briefly references) make this point much more concisely. They essentially say, "'To increase its yield for you' – this refers back to observing the mitzvah," or "If you do as I commanded, you will merit this increase." * Rashi seems to say the same thing twice: 1. "This commandment that you observe *will serve to increase* its yield for you..." 2. "...for *in its reward*, I will bless the fruits of the plantings for you." Isn't the second part just explaining the first part? Why the repetition? Couldn't Rashi just say: "'To increase its yield for you' – as a reward for this mitzvah, I will bless the fruits of the plantings for you"? Why the extra phrasing? **More Detailed Questions on Rashi's Language (Section Beis ב)** The Rebbe zooms in further on Rashi's specific word choices: 1. **"This *mitzvah* (המצוה *הזאת* - HaMitzvah *HaZot*)"**: Why does Rashi add the word "*this*" (הזאת)? Wouldn't it be obvious he's talking about the mitzvah just discussed (Orlah/Revai) even if he just said "When you observe the mitzvah..."? What does this specific emphasis add? 2. **"Fruits of the plantings (פירות הנטיעות - Peiros HaNeti'os)"**: The verse says "its *yield*" (תְּבוּאָתוֹ - *Tevuaso*). Why does Rashi change the wording? * Perhaps Rashi wants to clarify that *Tevuaso* here means tree fruit, not grain from the field (since the context is planting trees). * But even so, why the double term "fruits *of the* plantings"? Why not just say "I will bless *the fruits*" or "I will bless *the plantings*"? What's gained by combining them? **Bringing in Rabbi Akiva (Section Gimmel ג)** Rashi doesn't stop there. He adds another layer to his commentary: > *"Rabbi Akiva used to say: The Torah spoke corresponding to the Yetzer Hara (Evil Inclination), so that a person should not say, 'Behold, for four years I am troubled by it [the tree] for nothing!' Therefore, it is stated, 'to increase its yield for you.'"* Now the Rebbe asks: * **Why bring Rabbi Akiva at all?** What question does this quote answer? * **A Common Explanation (and the Rebbe's Problem with it):** Some commentators suggest Rashi quotes Rabbi Akiva to explain the *timing* – why the promise of reward ("to increase...") comes *after* mentioning eating in the fifth year, instead of earlier when the restrictions are given. Rabbi Akiva supposedly explains that the reward is specifically for overcoming the frustration of waiting four years seemingly "for nothing." * **The Rebbe's Critique:** The Rebbe finds this explanation weak. It's perfectly normal in the Torah for the reward of a mitzvah to be mentioned at the *end* of the discussion about that mitzvah. The Torah first lays out all the details (years 1-3 forbidden, year 4 holy, year 5 permitted) and *then* states the reward ("to increase..."). There's no inherent timing problem here that needs Rabbi Akiva's explanation. * **Further Questions about the Quote:** * Why does Rashi mention Rabbi Akiva *by name*? The Rebbe often points out that Rashi, who aims for utmost conciseness, only names a Sage when the identity of the Sage adds something crucial to understanding the commentary. What does knowing *Rabbi Akiva* said this add? * Why the specific phrasing "Rabbi Akiva *used to* say (הָיָה רַבִּי עֲקִיבָא אוֹמֵר - *Hayah* Rabbi Akiva omer)"? This implies a habitual statement, something Rabbi Akiva emphasized repeatedly. What's the significance of this repetition? **Questioning Rabbi Akiva's Point (Section Daled ד)** The Rebbe probes the content of Rabbi Akiva's statement itself: * The Torah promises rewards for many mitzvot. Why does Rashi *specifically here* invoke the idea that the reward is given "corresponding to the Yetzer Hara"? Why suggest that *this* reward is primarily a tool to overcome temptation, implying that without this promise, the Yetzer Hara would win and the person wouldn't observe the mitzvah? * **A Contrast:** The Rebbe compares this to the case of the *Yefat To'ar* (the beautiful captive woman mentioned in Deuteronomy 21). There, Rashi *does* say, "The Torah only spoke corresponding to the Yetzer Hara," explaining that if the Torah didn't permit marrying her under specific conditions, the soldier, overwhelmed by desire, would take her forbiddenly. In that case, the allowance itself is clearly a concession to human weakness. * But here, we're talking about a *reward* for fulfilling a mitzvah. Receiving a reward for following G-d's command is a standard principle in Judaism. Why single out *this* reward (for Orlah/Revai) as being uniquely necessary to counter the Yetzer Hara? Isn't it simply the deserved compensation for the effort and patience shown over four years? **Questioning Rashi on "I am the L-rd" (Section Hey ה)** Finally, the Rebbe looks at the end of the verse, "I am the L‑rd your G‑d," and Rashi's comment on the first part, "I am the L‑rd" (אֲנִי ה׳ - *Ani Hashem*): > *"**'I am the L‑rd'**: I am the L‑rd Who promises concerning this, and I am faithful to keep My promise."* The Rebbe asks: * Why this specific explanation? Rashi's usual comment on "Ani Hashem" in the context of reward is simply "Faithful to pay reward" (נֶאֱמָן לְשַׁלֵּם שָׂכָר - *Ne'eman leshalem sachar*). * Why the longer phrasing here? Why the shift from "paying reward" to "making a *promise*" and being "faithful to *keep My promise*"? He even uses the word "promise" (הַבְטָחָה - *havtachah*) twice. This seems like a deliberate change from his usual style and even from his own earlier use of the word "reward" (שְׂכָרָהּ - *secharah*) in this very comment. What's the significance of framing this as a *promise* that must be reliably kept, rather than just a reward? --- **The Rebbe's Explanation: Unpacking the Depth** Having laid out all these questions, the Rebbe now presents his own understanding, revealing how all the pieces fit together perfectly. **The Core Insight (Section Vov ו): "Lehosif" Means Intention, Not Just Reward** The Rebbe's crucial first step is re-interpreting the phrase "לְהוֹסִיף לָכֶם תְּבוּאָתוֹ" (*Lehosif lachem tevuaso*). * **The Problem:** If the Torah just wanted to state the reward, it might have said something like "*in order that* I will increase..." (לְמַעַן אוֹסִיף - *lema'an osif*) or "*and* I will increase..." (וְאוֹסִיף - *ve'osif*). * **The Grammatical Clue:** The prefix "Lamed" (ל) in *Lehosif* often indicates *purpose* or *goal*. The Rebbe draws a parallel to the commandment "Remember the Sabbath day *to keep it holy*" (זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ - *Zachor et yom haShabbat lekadsho*). "Lekadsho" (to keep it holy) isn't the *reward* for remembering; it's the *purpose* and *content* of the remembering. * **Applying it Here:** So, the Rebbe suggests, "Lehosif lachem tevuaso" isn't just stating a future reward. It's describing the *mindset* or *intention* with which one can perform the mitzvah. The verse means: The mitzvah of observing Orlah/Revai *should be performed* [or *may* be performed] *with the intention* "to increase its yield for you." * **Explaining Rashi's "Wordiness" (Section Aleph):** This explains why Rashi used his two-part phrasing! 1. "This commandment that you observe *will serve* [i.e., is *intended*] *to increase* its yield for you" – This explains the primary meaning of "Lehosif": it refers to the person's *intention* while doing the mitzvah. 2. "...*because* in its reward, I *will* bless the fruits of the plantings for you" – This explains *why* a person is allowed to have this intention: because G-d *guarantees* that this outcome will indeed happen. The intention is valid because the reward is real. **Explaining the Placement and Wording (Section Zayin ז)** Now, a new question arises: If "Lehosif" refers to the *intention* during the first four years of observing the mitzvah, why does the phrase appear in the verse *after* the mention of eating in the *fifth* year? Shouldn't it be placed earlier, next to the description of the waiting period? The Rebbe answers this using Rashi's change in wording: * Rashi changed "its yield" (תבואתו) to "fruits *of the* plantings" (פירות הנטיעות). This isn't just clarifying *what* is blessed (tree fruit). The Rebbe suggests it hints at the *nature* and *timing* of the blessing. * By placing "Lehosif..." after "in the fifth year you may eat," the Torah implies that the blessing isn't *only* about the growth process during the previous years. It's an additional, special blessing that manifests *even within the harvested fruits themselves* in the fifth year, making them exceptionally abundant or potent. * So, Rashi says G-d "will bless *for you the fruits of the plantings*" – meaning the blessing rests *within* the actual fruits you are about to eat in the fifth year. The Rebbe compares this concept to another Rashi (on Leviticus 25:22 regarding the Sabbatical year) where the blessing extends even "into the intestines," meaning the food itself is miraculously satisfying or nourishing. * Therefore, the placement after the fifth year highlights this *extra dimension* of the blessing – it applies even to the produce *after* it's grown and ready to be eaten. **Why This Mitzvah is Different: Enter Rabbi Akiva (Section Ches ח)** We still need to understand *why* this mitzvah is treated differently. 1. Why is it permissible here, unlike perhaps other mitzvot, to perform it *with the explicit intention* of receiving the reward ("Lehosif...")? 2. Why is the reward itself so extraordinary (a blessing *within* the harvested fruit)? * **Rashi brings Rabbi Akiva** precisely to answer this. Rabbi Akiva explains: "The Torah spoke corresponding to the Yetzer Hara..." * **The Difficulty:** This mitzvah is uniquely challenging. A person invests time and effort in a tree for four long years, seeing fruit grow but being unable to enjoy it. The Yetzer Hara's argument is powerful: "Four years I toil for nothing!" * **The Concessions:** Because the temptation to give up or feel resentful is so strong, the Torah makes two special provisions "corresponding to the Yetzer Hara": 1. **Permission for Intention:** It explicitly allows the person to focus on the future reward ("Lehosif...") as a motivation during the difficult waiting period. 2. **Extraordinary Reward:** To effectively counter the Yetzer Hara's complaint, G-d promises not just a standard reward, but an exceptional blessing – one that manifests even in the harvested fruit itself. * **Explaining Rashi on "Ani Hashem" (Section Hey):** This understanding also clarifies Rashi's comment on "I am the L-rd." Because the person is performing the mitzvah specifically *for the sake* of the promised outcome (due to the Yetzer Hara's pressure), a simple assurance of "payment" isn't enough. The person needs absolute certainty that the wait will be worth it. Therefore, G-d emphasizes: "I am the L-rd *Who promises* concerning this [specific, extraordinary outcome], and I am *faithful to keep My promise*." Knowing it's an unbreakable divine *promise* provides the necessary strength to overcome the Yetzer Hara's powerful argument. **The Significance of Rabbi Akiva Himself (Section Tes ט)** But why did *Rabbi Akiva* say this? And why did he say it *repeatedly* ("used to say")? * **Deeper Question:** Is the Torah really structuring this whole mitzvah, with its special permissions and rewards, just for the sake of those few individuals who are spiritually weak and dominated by their Yetzer Hara? * **Rabbi Akiva's Philosophy:** Rashi quotes Rabbi Akiva because his identity is key. Rabbi Akiva is famous for the principle "Love your neighbor as yourself... this is a great principle (Klal Gadol) in the Torah." He was known for finding merit in every Jew and emphasizing G-d's love and concern for each individual, regardless of their current spiritual state. Quoting Rabbi Akiva teaches that the Torah *does* care deeply even for the person struggling with the Yetzer Hara, providing them with the tools and motivation they need. * **Rabbi Akiva's Life Story:** The fact that Rabbi Akiva "*used to* say" this ties into his personal history. Tradition tells us Rabbi Akiva was an unlearned shepherd until age 40. He was inspired to learn Torah, partly motivated by the promise of marrying Rachel, his wealthy employer's daughter (a form of "reward"). His own journey began late, potentially feeling like his first 40 years were "wasted" ("toiled for nothing"). He started his learning driven by an external incentive. * **The Connection:** Yet, from this seemingly compromised start ("corresponding to the Yetzer Hara," motivated by reward), Rabbi Akiva reached the absolute pinnacle of Torah scholarship ("Everything is according to Rabbi Akiva"). His life is the ultimate example that starting with such motivations is not only acceptable but can lead to the greatest heights. He "*used to* say" this teaching about Orlah because it resonated deeply with his own experience and validated the path G-d provides even for those who need encouragement against their Yetzer Hara. It shows the transformative power inherent in the Torah's approach. **The Innermost Meaning (Section Yud י): Transforming the Yetzer Hara** The Rebbe adds a final, deeper layer from Chasidic thought. * **Beyond Counteracting:** Is the goal *really* just to appease or counteract the Yetzer Hara? The deeper spiritual goal is not just to fight the Yetzer Hara, but to *transform* it. This is alluded to in the teaching "Love G-d... with all your heart" (Deut. 6:5), which the Sages interpret as "with both your inclinations" – including refining the Yetzer Hara (associated with the *Nefesh HaBehamis*, the Animal Soul) so that it also desires good. * **"Increase" Through Transformation:** The reward "to *increase* your yield" (Lehosif... Tevuaso) takes on a new meaning. True, profound "increase" (רֹב תְּבוּאוֹת - *Rov Tevu'ot*, abundant yield) in holiness comes precisely from engaging with and refining the challenging aspects of ourselves, the Yetzer Hara/Animal Soul. The Rebbe references the verse "Abundant crops come through the strength of the ox" (Proverbs 14:4). In Chasidus, the "ox" symbolizes the Animal Soul. The greatest spiritual "yield" comes not from ignoring or merely suppressing the Animal Soul, but from harnessing its power ("strength of the ox") for holiness. * **The Role of Effort (Tza'ar):** This transformation isn't easy; it involves struggle (*Tza'ar*). Serving G-d purely with the G-dly soul might be blissful, but refining the Animal Soul requires effort, discipline, and breaking through its resistance (*Atkafya* - subjugation). * **The Four Years as Refinement:** The four years of waiting, where the Animal Soul (which desires immediate gratification) gets no enjoyment from the fruit, represents this period of *Atkafya*. This necessary struggle and "pain" pave the way for *It'hapcha* (transformation), where the Animal Soul itself is elevated. * **The Result:** This process of struggle (*Atkafya*) leading to transformation (*It'hapcha*) is what ultimately results in the true "increase" – the "abundant yield" (*Rov Tevu'ot*) achieved "through the strength of the ox." The mitzvah of Orlah/Revai, with its built-in waiting period, is thus a paradigm for this fundamental spiritual process of transforming the Yetzer Hara into a force for good, leading to a greater, deeper level of holiness. **In Summary** The Rebbe takes Rashi's seemingly simple comments and reveals layer upon layer of meaning: 1. He resolves textual difficulties in Rashi by showing "Lehosif" refers primarily to the *intention* allowed during the mitzvah. 2. He explains the specific wording ("this mitzvah," "fruits of the plantings," "promise") and placement of phrases by linking them to the unique nature and timing of the blessing. 3. He justifies the special nature of this mitzvah (permissible intention, extraordinary reward) through Rabbi Akiva's insight about countering the Yetzer Hara due to the mitzvah's difficulty. 4. He illuminates the significance of quoting Rabbi Akiva specifically, connecting it to R' Akiva's life and philosophy, showing G-d's concern for every Jew and the potential for growth even from challenging beginnings. 5. Finally, he elevates the entire discussion by revealing the deeper, Chasidic meaning: the mitzvah isn't just about *countering* the Yetzer Hara, but about *transforming* it through effort (*Atkafya*), leading to a profound "increase" (*Rov Tevu'ot*) in holiness (*It'hapcha*). Through this detailed analysis, the Rebbe demonstrates how every word of the Torah and Rashi's commentary is precise and pregnant with meaning, offering guidance not only on the practical observance but also on the deepest struggles and potentials of the human spiritual journey.