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VORTIFY YOURSELF
Reb Yosil Rosenzweig
rebyosil@gmail.com
PARSHI’OT B’HAR-B’CHUKOTAI
VaYikra (Leviticus) 25:1-27:34
Haftarah – Jeremiah 16:19-17:14
120519
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This past Monday night and Tuesday I observed the Yahrtzeit (anniversary of death) of my father Yaakov ben Yosef A”H. He was a very special man whose attitude during the Holocaust not only saved his life, but through him, the lives of so many others. His strength and his love was an inspiration to all who knew him. Only now, am I beginning to feel the loss of his presence. T’Hei Nishmato Baruch.
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This week we read the final chapters of the Book of VaYikra. In the synagogue, prior to the reciting of the last few words, the congregation rises and when the reading is completed, they call out in unison, Chazak, Chazak, V’NitChazek – Strengthened, strengthened, may we be strengthened.
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The second of our two Parshi’ot, Parshat B’Chukotai is one of the most frightening Parshi’ot in the Torah. No sugar coated future is portrayed for the “Chosen People” who choose not to follow HaShem’s rigorous commandments. The Parsha, however, does begin with a clear message of what will happen if we do follow the Torah. Peace, prosperity, security and honor are the blessings that will come with the proper obedience to His law. However, these blessings comprise only the first 12 verses. The next 29 verses, known as the Tochacha (the admonition) contain a terrifyingly graphic description of the curses: war, poverty, uncertainty, exile and disgrace.
Let us look a little closer at the concepts of reward and punishment. First let me say that I have difficulty with this terminology. I do not see a reciprocating force, whether positive or negative, as being a manifestation of reward or punishment. Rather, I believe that mankind creates a positive or negative reality through its own actions.
For instance, if one contracts an illness as a direct result of smoking, is it a punishment, or has he created his own negative reality? Likewise, if the nation of Israel transgresses HaShem’s commandments, the forthcoming negative reality is actually a product of its own negative behavior.
As a father, I try to explain to my children that they are the ones who choose if their actions warrant positive or negative support. This, of course, is true on a personal level. But on a national level, a similar linkage between behavior and support occurs.
Negative reality for a nation may take the form of natural disasters such as droughts, floods, or earthquakes. It might also manifest itself in the form of social disasters such as assimilation, intermarriage or even sexually transmitted diseases (Chas V’Shalom – it should never happen). Or, it might even take the form of political disasters such as exile, anti-Semitism, or even a holocaust.
Our Parsha presents a number of possible realities for the Jewish people when they take upon themselves a lifestyle outside of that dictated by the Torah. “But the land must first be rid of them so that it may make up for the Sabbaths, and that they make good the debt of their guilt for having spurned My precepts and My decrees. Thus, even while they are in the lands of their enemies, I will not reject or obliterate them, for I am HaShem their G-d. I will remember them because of the covenant I made with their ancestors whom I brought out of the land of Egypt in the sight of the nations, so that I may be their G-d” (VaYikra 26:43-45).
The deep rooted commitment to Shabbat is central to the life of a Jew. Those of us living in the diaspora are obligated to make the seventh day distinctive. But those living in the land of Israel have the added obligation of Shmitah (the seventh year which is a sabbatical year). The number seven is symbolic of HaShem’s mastery over His creation. Our observance of Shabbat and Shmitah is our way of displaying to Him – His Oneness and His authority in our lives.
But seven also has negative connotations. Verses 18, 21, 24 and 28 of chapter 26 allude to a sevenfold disturbance to our reality:
- “If despite this you will not heed Me, then I shall admonish you further, seven ways for your transgressions” (VaYikra 26:18).
- “And if you will behave casually with Me and refuse to heed Me, then I shall lay a further blow upon you – seven ways, like your sins” (VaYikra 26:21).
- “Then I too will behave towards you with casualness; and I shall surely strike you seven ways for your transgressions” (VaYikra 26:24).
- “I will behave towards you with a fury of casualness; I will surely chastise you seven ways for your transgressions” (VaYikra 26:28).
Why does HaShem keep repeating the seven degrees of admonishment? To what seven sins does the Torah keep referring? RaShI (Rabbi Shlomo Yitzchaki, France: 1040 – 1105) explains, based on the verse: “And if you will consider My decrees revolting, and if you reject My precepts by not performing all My commandments thereby you annul My covenant” (VaYikra 26:15). He states that: To annul My covenant – “He [the transgressor] is Kofer B’Ikar (he denies the essential precept [the belief in G-d]). See, that [to get to that level of heresy] there are seven transgressions [that make up this process]; the first brings on the second, and so forth, until the seventh. And they are:
1. He does not study [the Torah];
2. He [therefore] does not follow the commandments;
3. He [therefore] abhors those who do follow the commandments;
4. He [therefore] hates the teachers [of Torah who proclaim adherence];
5. He [therefore] prevents others [from following the Torah];
6. He [therefore] renounces the commandments;
7. He [therefore] renounces the essential [he denies the belief in G-d].
In other words, in order to completely reject HaShem’s covenant, one must first go through stages of resistance. Without the study of Torah, it is impossible to correctly follow the commandments, and then we even begin to reject those who do; the teachers of Torah are despised for proclaiming His word as being obligatory. This leads us to preventing others from following the Torah. To further rationalize this process we then renounce the commandments of HaShem as being superstitious or outdated. Finally, there is but one avenue left, to deny the belief in G-d Himself.
The Tochacha therefore, is not a warning of punishments as much as it is a warning that a dire negative reality will be created by our seven-fold misdirection, just as smoking, improper diet, and a lack of exercise creates a negative reality on our bodies.
Yet, despite the terrifying realities that our destructive behavior will cause, some of us always survive. The Tochacha also says: “I will remember them because of the covenant I made with their ancestors, whom I brought out of the land of Egypt in the sight of the nations, so that I may be their G-d” (VaYikra 26:45).
Philosophers and great thinkers have recognized that the Jewish people are an eternal nation that lives outside the laws of nature. The popular novelist and agnostic Mark Twain wrote: “All things are mortal but the Jew; all other forces pass, but he remains. What is the secret of His immortality?” (“Concerning the Jews.” Harpers, 1899).
Leo Nikolaievitch Tolstoy one of the fathers of the Russian revolution wrote: “The Jew is the emblem of eternity. He whom neither slaughter nor torture over thousands of years could destroy, he whom neither fire, nor sword, nor inquisition was able to wipe off the face of the earth, he who was the first to produce the oracles of G-d, he who has been the guardians of prophesy, and who transmitted it to the rest of the world – such a nation cannot be destroyed. The Jew is as everlasting as eternity itself” (“The Jewish World,” London, 1908).
Rabbi Ya’akov Emden (Romania, 1697-1776) wrote a comment in his wonderful Siddur (prayer book) Beit Ya’akov: “Many have tried to destroy us, but have failed. While all the great ancient civilizations have disappeared and been forgotten, the nation of Israel who [still] cling to G-d is alive today! What will the wise historian answer when he examines this phenomenon without prejudice? Was this all purely by chance? When I contemplated these great wonders they took on greater significance than all the miracles and wonders that HaShem performed for our ancestors – in Egypt in the desert and when they entered Israel. And the longer this exile extends, the miracle of Jewish existence becomes more obvious – that G-d’s mastery and supervision over nature and history will be made known.”
We have the power to create a reality of blessing, and actually during our history there were some islands of peace, prosperity, security and honor. But often we chose to ignore His ways and His Torah, therefore war, poverty, uncertainty, exile and disgrace were the realities we created and that He foretold. That is why the curses of our Parsha are referred to as the Tochacha – the admonition, for we have been admonished or cautioned not to follow the path that leads to seven different forms of heresy, which creates a reciprocal reality for our nation.
But do not despair. Our Haftarah gives us a consolation for our national ailments: “Blessed is the man who trusts in HaShem and HaShem will be his security. He will be like a tree that is planted near water, that will spread its roots along side brooks and will not feel when heat comes, whose foliage will be ever fresh, who will not worry in years of drought and will never stop producing fruit…Heal me HaShem, and I will be healed; save me, and I will be saved – for You are my praise” (Jeremiah 17:7-8, 14).
There is a Gemara (tractate of Talmud) in Megillah 27a which deals with varying levels of holiness. The Gemara discusses whether or not one may sell a Torah if the funds will be utilized for personal use. “Come and hear: Reb Yochanan said in the name of Rebbi Meir: One may only sell a Torah scroll in order [to have funds] to continue studying or to marry…for learning Torah and marriage lead to the continued performance of Mitzvot.”
There is a basic principle of life that is quoted in Pirkei Avot (The Ethics of Our Ancestors), “Mitzvah Goreret Mitzvah, V’Aveira Goreret Aveira – the performance of one Mitzvah leads to the performance of other Mitzvot, and the performance of one Aveira (transgression) leads to the performance of other Aveirot (transgressions).” Just as Rashi pointed out – without the study of Torah there is often a systematic digression into spiritual infidelity, so too, by studying the Torah there is a systematic progression of conformity to HaShem’s will.
Our Parsha gives us a clear and lucid picture of what can happen when facing choices of lifestyle and behavior. We can create either positive or negative realities for ourselves. By becoming distracted from Torah values we do not get punished as much as produce an incompatible reality in our relationship with HaShem. But by becoming involved in the regimen of HaShem’s sacred words, we become nurtured from the very fountain of His sustenance. Not only that, but regarding the blemishes that we cause to our spirits, “He will heal and He will save – for He is our praise.”
Chazak, Chazak, V’NitChazek – Strengthened, strengthened, may we all be strengthened.
Shabbat Shalom,
Reb Yosil