Bechukotai
Lev. 26:3 - 27:34
Précis: The parasha, the final parasha in Vayikra, begins with a statement promising blessing if the People follow Adonai’s ways. The blessings are discussed in detail. But, if the People disobey, terrible punishments will be visited upon them, and these, too, are listed in agonizing detail. The Book of Leviticus then concludes (as it opened) with regulations regarding the upkeep of the Sanctuary, from voluntary tithes, land gifts, firstborn redemption, and the tithes of flocks.
Lev. 26: 3 “If you follow My laws and faithfully observe My commandments, I will grant you rains in their season ...
The parashah begins with the Hebrew word “chok” (here translated as law). But historically, the Sages differentiated between “chukim” and “mishpatim.” The “chukim” were laws we are obligated to follow even though we do not understand the reason behind them (why are there specific kinds of animals for sacrifice? Why should arcane rituals be used to vouch for a woman’s faithfulness?). Mishpatim are those laws for which a rational explanation is readily available (don’t kill, don’t steal, leave the corner off your fields for the poor).
This disparity runs counter to our modern understanding of why mitzvot should be followed. As Rabbi Juan Mejia has stated (Torah Sparks, 1/4/16) today individuals “consent to laws and ideas precisely because they understand them.” Mejia cites a 16th century Polish commentator, Rabbi Ephraim and his commentary “Keli Yakar” which suggests that we read more than the first word to understand its significance. “If you are to walk in my laws” is the proper understanding of the opening phrase. The first step, in other words, is to train ourselves, even if we don’t know why. The repetition of good habits and routines will make proper behavior “second nature” or, in a more modern phrase “muscle memory.”
Nevertheless, we remain suspicious of rote behavior, despite the fact that many of us engage in physical activity (treadmills, weights, running) which is repetitious. I admit being guilty of such behavior, probably because I see the future benefit of maintaining good health.
This parasha gives us another picture of our future: bountiful harvests, rain, and dominion over our land. All we need do is observe mitzvot, whether or not we understand the rationale for them.
As Mejia suggests, this is not a new issue for Jewish debate. As he notes in conclusion, “The Talmudic rabbis, living in an age of vulnerability and precariousness, shifted the endgame metaphysically to the world to come. In later centuries, Jewish sages continued trying to find compelling frameworks for halacha that transcend it but do not do without it. The philosophers set the goal of intellectual enlightenment. The Kabbalists strove for the mystical reconnection of the world to the Godhead. The masters of Musar aimed for a life of ethical perfection. The Hasidim sought to frame Jewish Law in simple devotion and joy. In our days of sovereign selves, what would the final product look like? In what specific ways is Torah supposed to make us flourish? This urgent agenda must be addressed, individually and collectively, so that the forest is not lost among the trees.”
