Feed the right wolf

 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.  26:14-45 “But if you will not hearken unto Me, and will not do all these commandments, and if you reject My statutes, and if your soul abhors my ordinances....”

 

            While I try to avoid repetition in my weekly musings, I thought it might be nice to revisit a d’var I penned 22 years ago. This section is called the “tochacha” (admonition), with detailed curses to come when we fail to follow the mitzvot. Our Sages recognized that evil does come to good people, and the evil-doers can indeed prosper. Some suggest that this is because of the existence of human free will, since human beings can decide to do good or evil. In this regard, they opine that each of has a “yehtzer tov” (a good inclination) and a “yehtzer harah” (an evil inclination).

            Jews were not the only people to see this duality, and as an example I related the following legend:  

            A Cherokee is telling his grandson about a fight that is going on inside himself. He said it is between two wolves.
            One wolf is evil: Anger, envy, sorrow, regret, greed, arrogance, self-pity, guilt, resentment, inferiority, lies, false pride, superiority and ego.
            The other wolf is good: Joy, peace, love, hope, serenity, humility, kindness, benevolence, empathy, generosity, truth, compassion and faith.
            The grandson thought about it for a minute and then asked his grandfather, “Which wolf wins?”
            The Cherokee simply replied, “The one I feed.”

            We all have the ability to decide which “wolf” we will “feed.” Let us resolve to feed the good one in our lives and in our society.

Proclaim Liberty

 B’Har

Lev. 25:1- 26:2

Précis: B’Har begins with a description of the Sabbatical Year and the Jubilee (Yovel) Year. In the 50th (Jubilee) Year, we are to “proclaim liberty throughout the land” and property is restored to its ancestral owners. The parasha continues with the prohibition against unlimited slavery, as well as the rules for the treatment of those who are slaves.

 

Lev. 25:10 “And you shall hallow the fiftieth year. You shall proclaim liberty throughout the land for all its inhabitants. It shall be a jubilee for you: each of you shall return to your holding and each of you shall return to your family.

 

As discussed in the Rabbi Jonathon Sacks Legacy Trust (5/19/22), wealth is increasingly concentrated in the hands of the super-rich, to the extent that in global terms, the combined wealth of the richest 85 individuals is equal to the total of the poorest 3.5 billion – half the population of the world.

            This has arisen through the political decisions of the leaders of leading nations, permitting and endorsing the capitalist vision of limited regulation and a belief in an unrestrained open market theory.

            It is in this light that we can review the social legislation of this week’s Torah reading. The text is profoundly concerned not only with economics, but also with fundamental moral issues.   As is inscribed on the Liberty Bell: “Proclaim liberty throughout the land.”

            This parasha recognizes that economic inequalities increase over time, and that these inequalities lead to a loss of freedom. And how is this overcome? It is overcome through a periodic restoration of fundamental liberties.

            Thus, we read this week about a sabbatical year, when debts were released and slaves freed. Three aspects of the Torah’s instruction are worthy of mention here. First, we are more concerned with human freedom than with economics, since losing one’s land or being in debt constrains freedom. Second, the economic system is not solely in the hands of rulers, but rather is constrained by the belief that the Land, ultimately, belongs to God (Lev. 25:23).

            Third, the same applies to people: “Because the Israelites are My servants, whom I brought out of Egypt, they must not be sold as slaves (Lev. 25:42)." Personal and economic liberty are not open to political negotiation.

            Thus, our reading this week tells us that economics must remain a discipline that rests on moral foundations. What matters to the Torah is not the accumulation of wealth, but the quality of human society: people’s liberty, independence and dignity.