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Filed under: PARSHA BICHUKOTY

BS”D  Bichukoti

Parshat Bechukotai  contains “The Tochachah,” (warning rebuke) section that vividly describes the horrible calamities in painfully rich detail that will befall the Jewish people if they don’t listen to God and don’t observe His commandments. (Va’Yikra 26:15). Jews are entangled through commandments to God. When Jews insist on independence from God their transgressions bring Torah curses in this world or next or both. Jews who live NOT FOLLOWING TORAH their relationship with GOD LACKS PERSONAL PROVIDENCE they could have. The relationship imposed on us with God by the Torah  is a two-way street.  In “The Tochachah” its written   “I also shall walk unto them with “keri” (randomness)…” . This is because of non observance of the Torah. When that happens, all Hell breaks loose. When Jews got disentangled from God, they became deprived of their Divine protection and became prey to the forces of nature and nations of the world. The admonitions, “The Tochachah,” are the prophecies of future misfortunes that can happen as a result of our sins. What’s described here is what follows automatically because of disentanglement from the Divine.

The Ramban explains at length about the two rebukes that appear in the Torah – the one in Bechukotai describes the exile of Babylon, and the one in Ki Tavo describes the exile of Rome, from which we will be redeemed and there won’t be another exile. The verses of admonitions called“The Tochachah“ (are also called curses). Much of them revolve around a mysterious word – “keri” – spelled Quf-Resh-Yud. This word shows up for the first time here, it is repeated seven times, never to be found in the whole of Scriptures (Tanach) again. These are the verses containing this word:

1. “And if ye walk unto Me keri…” (Lev. 26:21)
2. “And if in spite of these things ye will not be chastised unto Me, but will walk unto Me keri…” (Lev. 26:23)
3. “And then will I also walk unto you with keri…” (Lev. 26:24)
4. “And if ye will not for all this hearken unto Me, but walk unto Me with keri…” (Lev. 26:27)
5. “And then I will walk unto you with a fury of keri…” (Lev. 26:28)
6. “And they shall confess their iniquity, and the iniquities of their fathers, in their treachery which they committed against Me, and also for having walked unto Me with keri.” (Lev. 26:40)
7. “I also shall walk unto them with keri…” (Lev. 26:41)

The word “keri” plays a central role in the rebukes, because it is the condition on which the curses are based as it is written :

“And if ye walk unto Me keri…” Amazingly, the punishment is also summarized with the same word – “I, also shall walk unto them with keri…”

What does this word mean? Rash”i – Rabbi Shlomo Itzhaki  and Rashbam – Rabbi Shmuel Ben Meir, a leading French Tosafist and grandson of Rashi (1085 – c. 1158) – derive the root of this word from the word “kara “– “to happen.” Thus, they translate keri as “casually” or “inconsistently.” According to most commentators, this word connotes casualness, happenstance or randomness. In this understanding, if the nation serves God haphazardly, inconsistently – it is counted as a sin. “If they walk casually with Me,” says God, “I will walk casually with them.Rabbeinu Bachya and the Ohr Hachaim teach that  the word “keri” connotes an erroneous world-view ascribing everything to a blind chance. Being a view of the world, in denial of  Divine Providence.

The “Tochachah,” is very scary, being full of Frightening prophesies of the exile and tragedies that would befall Israel. There is a custom to call no one to the Torah for the reading of the verses containing the (admonitions)  “Tochachah,” – the reader of the Torah himself  makes the blessings himself without his name being called.

There is One specific law whose violation is mentioned explicitly in relation to the Tochacha, “Then shall the land make up for its Shabbat years throughout the time that it is desolate and you are in the land of your enemies…It shall observe the rest that it did not observe in your Shabbat years while you were dwelling upon it” (26:34-35). Strangely, it seems that the lack of observance of the relatively remote laws of Shemittah (which occurs only once every seven years) can cause the exile. As the Seforno says, “[The Torah] singles out the laws of Shmittah of the land because failure to keep them causes exile from the land. Our right to remain in the land of Israel depends on the fulfillment of this particular commandment.

Shmittah involves three rules. First, during the seventh year of the cycle, no agricultural work such as planting or plowing may be done. Second, all produce that grows during the seventh year is considered Hefker (ownerless) and may be taken by rich and poor alike, no matter who owns the farm or planted the seeds from which the produce grew. Also, no one is allowed to hoard produce in the usual fashion of harvesting. The third rule is that the seventh year automatically cancels all loans. Borrowers are released from their obligation to pay back, and lenders are forbidden to press the borrowers for their money. The laws of the Smittah, protect the rights of the poor and down trodden upon this our dwelling in the land depends. We also see this in the words of the prophets who give us many rebukes against social injustice as the prophet Isaiah states:

” The wasted city is broken, every house is closed for entering “. (24:10)

Rabbi Kara states this is Jerusalem, formerly the joyous city, it will be called the wasted city. The Radak and Ibn Ezra tell us that most houses shall be deserted. There will be no reason for anyone to enter.

 Know. “Svit” produce of the 7th year is uniquely Holy and is meant to be eaten. It is the only food with elevated Holiness, like Trumah but it is permitted for any Jew to eat, and one does not have to eat it in purity like Trumah.

In our parsha called “In my Statutes” we find not “statutes” discussed. These being the Biblical laws which defy human rational explanation, but what we find here are “mispotim” , this is the category of laws involving social regulations. We find laws concerning vows, specifically when one vows a vow to dedicate something to give to Hashem.. Beginning with a person’s valuation, then is discussed vowing a animal, his house or field and finally the parsha and the book of Vayikra (Leviticus), also called “Safer Cohaniam” concludes discussing miser, the tithe of produce and the herd and the parsha ends with the words בהר סיני. The name of last weeks parsha.. Again we see the idea as in last weeks parsha, that the social laws, “mishpotim” are essensial and fundamental thus they are delivered under the title called in “Har Seni” . This being a internal aspect of the Torah.as its written “You shall love your neighbor as yourself; I am the Lord.” (Lev 19) , is the essential principle of the Torah. But why in the beginning of our parsha does it say Bichucoti (In my statutes) when “statutes” are not discussed in the parsha. ? “In my Statutes” literally alludes to the commandments called “mispotim”. As Rabbi Bergstien once said that one must first express the love of their fellow men before approaching the True love of God. Once this is achieved one can ascend upward through the love of Hashem through the “chukim” (Statutes). Thus in the midst of the statutes are the “mispotim”, as the marrow of the bone is where the blood is produced. This is enough for those who understand. The parsha begins telling us of Blessings for observing Gods Laws and curses for their non observance. The Torah requires from us observance of Its “mishotim” (Social Laws). They being a revelation of love for our fellow creations and proper conduct in society. While the inner aspect involves the expression of love of Hashem , that is expressed by “chukim”. “Chukim” are the major body of laws in safer Cohaniam, where we find laws concerning the service of the Cohaniam in the offering of the Holy Temple.. But in our parsha “Chukim” are not taught but our parsha discusses vows which are of the group of mitzvoth called “mishpotim”.. Vows are fundamental to all, as all depends on honesty. As the Torah is called Torah אמת. Thus we see here that to be in this state of “Har Sini” requires complete honesty. One may think that if they say one thing and do something else it is no big deal but in our parsha we see many curses for one who does not stand by their word. So let us never forget our “obligations” and keep our “word”. The sages say that to not fulfill what one says reflects a lack of honesty. Thus we see how careful one must be with their word. Being in “Har Sini” is being in Truth. To separate from this is to separate from life itself. Thus we see all the curses in the parsha. How much better is it to walk in truth. The Torah itself is called “Truth”.

According to Rabbi Yishmael, our parsha is what Moses referred to as   The book of the covenant” which Moses read before the Israelites at Sinai; it was the subject of the covenant at their Receiving of the Torah. An analysis of this week’s parsha discerns what it the basis of the covenant between God and Israel and the platform on which all 613 commandments are based

Its written

“He took the Book of the Covenant and read it so the people could hear; they said, “All that the LORD has spoken, we will do and we will listen

In the Mechilta of Rabbi Yishmael on this verse it says:

“He took the Book of the Covenant and read it so the people could hear – but we were not told from what point he read it to them.”

Rabbi Yishmael says:

What does it say at the beginning of this narrative?

The land shall rest, a Sabbath unto the LORD; six years you shall sow, etc. – sabbatical and Jubilee years, the blessings and curses.

At the end of the matter, what does it say?

These are the statues, the laws and the teachings.

They said: We accept it upon ourselves; when he saw that they had accepted, he took the blood and sprinkled it on the people, as it says: Moses took the blood and sprinkled it upon the people.

He said to them: you are now bound; tomorrow, come and receive all the commandments.

Rabbi Yishmael skips from the middle of the book of Exodus all the way to the end of Leviticus to identify the portion of the text in question called “The Book of the Covenant”. The first is the opening verse of our parasha: “The LORD spoke to Moses on Mount Sinai, saying.” (Leviticus 25:2).

The “The Book of the Covenant” includes Torah concerning the sabbatical and Jubilee years, the blessings and curses, the exodus from Egypt, the freeing of slaves. ON THESE THINGS THE COVANANT IS BASED !

  When we examine the Hebrew text of the verse “Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land.” (Vayikra 26:42) we find that here is the ONLY PLACE IN THE WHOLE TORAH WHERE YAAKOV IS spelled with an additional letter vuv before the final letter. This highly unusual. The God certainly know how to spell so this must allude to something deep.

Rashi on this brings a Midrash (Toras Kohanim 8:6) which notes that there are four other places in the prophets where this spelling is used. The sages explain that these five examples correspond to the five times that Eliyahu’s (Elijah) name is spelled unconventionally without the vuv.

The Midrash further explains that Yaakov “took” the extra letters from Eliyahu as a guarantee,  that Eliyahu would one day herald in the redemption. Hence, the Midrash concludes, the source of the extra letter vuv in Yaakov’s name is the missing letter from Eliyahu’s name.

  Yaakvov understood that, given Eliyahu’s mission of peace, we would need the power of the letter vuv. One of the primary grammatical uses of the letter vuv is to joins things together. This alludes to the fact that the greatest guarantee of redemption is creating peace within our communities. This is the most certain way to make sure that Eliyahu returns for the redemption.

  Then we can see the words of our parsha fulfilled “ You shall eat the old, and bring forth the old because of the new you bring out” with our righteous Mashiach quickly in our days.

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