Healing from the Torah
Parashat Behar-Bechukotai
Leviticus 25:1-27:34
By Adam Ruditsky
A New Normal to be Proud of?
Social
equality and trust, do these go together? It might not seem that way at first glance,
but they are actually dependent on one another.
This week’s double parsha, Parashat Behar-Bechukotai
touches on both, but it also touches on the results of choices made. What is also challenging with this parsha,
as with others in Leviticus let alone the entire Torah, is interacting with
words and myths from a different culture that is not like our own. What is exactly the same, however, is how social
equality and trust impacts us, particularly in this very moment.
Behar centers around two
mitzvot, Shemitah and Yovel.
The Shemitah happens every seven years (cf. Lev. 25:4) and the Yovel
happens every fifty (25:10). These
mitzvot differ because they are not for a day, a week, or even a month, but for
the duration of an entire year, each with a particular charge. The Shemitah is every seventh year
when the land is not to be plowed, it is to rest and may only produce what
grows naturally. We read that the
landowner is instructed, לא תקצור (lo tiktzor), “do not reap” the benefits of the
land (cf. Lev. 25:5). However,
we also read, “The resting of the land shall be to you (לך, the landowner), your slave, your maid
servant, hired worker, dwelling resident,” as well as every kind
of animal (cf. Lev. 25:6-7).
Rashi tends to what seems like a contradiction by saying that God did
not “forbid them from eating” from the land, but that the owner should not
treat the crops as if they are his (or hers) alone, but rather, הכל יהיו שוים, “all are equal.” Rabbi Samson Raphael Hirsch interestingly
interprets the word נזירך (n’zerehcha)
with נזר (n’zer, prince
or deprive oneself), meaning that one who is a ruler or overseer defers for the
best of others. The crops were for all, they did not belong to the owner alone during the Shemitah year.
The Yovel, while it also addresses letting the land rest, furthermore, speaks to the return of ancestral property, not taking advantage or harassing others, setting slaves free and the like. Regarding the Yovel we read that the purpose for this was so that all the people would live in the land “securely” (לבטח, la’vehtach; cf. Lev. 25:18). The word, לבטח, comes from the word to בטח (bah’tach) which means “trust,” suggesting that in order to dwell “securely” a person must have trust that they can do so. While the purpose of the Yovel (and also the Shemitah) was for the benefit for all to live “securely” in the land, the rational according to Leviticus 25:23 is about the land itself belonging to God, כי לי הארץ (ki li Ha’aretz), “for the land is Mine.” People were not to rule over others unfairly like task-masters, or a god (they had that with Pharaoh), more so than the owner of the land, property and even slaves, had the responsibility to make sure that those who were under their rule were treated rightly and cared for in equality. Without social equality the people do not live securely because there was no trust. Those in charge were being reminded that what was theirs was also a provision from God, and therefore all were equal. This can be supported by the teachings of Rashi who says that the sin of not observing the Shemitah, or forgetting that הכל יהיו שוים, “all are equal,” corresponded to the 70 years of exile in Babylon before the return to their homeland. Mistreatment and unbridled power in that society lead to unwanted circumstances.
In Bechukotai we read that if the people adhered to these laws, “I (God) will turn to you, I will make you fruitful and increase you, and I will establish my covenant with you” (cf. Lev. 26:9). The midrash, Sifra Vayikra, calls into question the words והפריתי אתכם והרביתי אתכם (I will make you fruitful and increase you) because of the double use of אתכם (et chem) or “you.” The midrash teaches that this must therefore speak of two separate blessings; the first (I will make you fruitful, והפריתי אתכם) is about an increase in population, whereas the second (I will increase you, והרביתי אתכם) refers to a dignified attitude. Rashi connects “and I will establish my covenant with you” with Jeremiah 31 that speaks of a “new covenant,” a covenant that I will add not only surpasses the higher calling of the Priests or standards of treatment by the landowners or masters of the day, but also how the entire community needed to have dignified attitudes toward one another since all Israel stood in perpetual equality. Rabbi Samson Raphael Hirsch suggests that the reason for this failure was because of a laxity in morals of the community based on overcrowding from the increase that impacted how people treated others. The result: the community would not see the blessings promised. I read that more so, regardless of the circumstances, as a result of what happens when social equality and trust break down; society falls apart. This is not about being a commune where everything we have goes in a single pot and share, share, alike, both is possessions and responsibilities, but even with differing social ranks respect for others is foundational.
This parsha also teaches us that what we have is temporary, it will end one day. So while it is a blessing to have the gifts that we have received, and even earned, human equality ultimately fosters trust that gives birth to dignity, compassion, and hope, not to mention charity and helping others. The Israelites never knew this because they were the underbelly of Egyptian rule, rewarded with the plight of hard labor and slavery. If the people, according to R’Hirsch reacted poorly because of overcrowding in their day, what about what plagues us in ours? How is this moment in history going to define us? During this unusual situation we are living in I have seen tremendous compassion by others, but I have also seen anger and outright disrespect because of disagreement regarding the next steps. I have also seen, like all of you, the bombardment of our elected officials, albeit the White House, Governors or Mayors, as if they are the ultimate ruler's, or deliverer's, of our salvation. What about the wisdom of people to do the right thing and be smart? Watching fighting on television over disagreements or seeing people disrespect the fear of others by not caring enough to put on a mask even if it does not mean the same to them. What are we returning to when this ends? Hopefully, the new normal that we encounter is one that we can be proud of, one where social equality and trust are renewed and celebrated, even if not on a national level, let it be within our own circles of relationships and friends. If not, I fear like with the Israelites of old, the cascade of consequences will just continue in one way or another. For me, I want this time to be an opportunity to improve my part in human newness. Is this not what it meant in Leviticus 19:2, be holy for God is Holy, the result is seen in how we act, which is what Torah teaches.
The Yovel, while it also addresses letting the land rest, furthermore, speaks to the return of ancestral property, not taking advantage or harassing others, setting slaves free and the like. Regarding the Yovel we read that the purpose for this was so that all the people would live in the land “securely” (לבטח, la’vehtach; cf. Lev. 25:18). The word, לבטח, comes from the word to בטח (bah’tach) which means “trust,” suggesting that in order to dwell “securely” a person must have trust that they can do so. While the purpose of the Yovel (and also the Shemitah) was for the benefit for all to live “securely” in the land, the rational according to Leviticus 25:23 is about the land itself belonging to God, כי לי הארץ (ki li Ha’aretz), “for the land is Mine.” People were not to rule over others unfairly like task-masters, or a god (they had that with Pharaoh), more so than the owner of the land, property and even slaves, had the responsibility to make sure that those who were under their rule were treated rightly and cared for in equality. Without social equality the people do not live securely because there was no trust. Those in charge were being reminded that what was theirs was also a provision from God, and therefore all were equal. This can be supported by the teachings of Rashi who says that the sin of not observing the Shemitah, or forgetting that הכל יהיו שוים, “all are equal,” corresponded to the 70 years of exile in Babylon before the return to their homeland. Mistreatment and unbridled power in that society lead to unwanted circumstances.
In Bechukotai we read that if the people adhered to these laws, “I (God) will turn to you, I will make you fruitful and increase you, and I will establish my covenant with you” (cf. Lev. 26:9). The midrash, Sifra Vayikra, calls into question the words והפריתי אתכם והרביתי אתכם (I will make you fruitful and increase you) because of the double use of אתכם (et chem) or “you.” The midrash teaches that this must therefore speak of two separate blessings; the first (I will make you fruitful, והפריתי אתכם) is about an increase in population, whereas the second (I will increase you, והרביתי אתכם) refers to a dignified attitude. Rashi connects “and I will establish my covenant with you” with Jeremiah 31 that speaks of a “new covenant,” a covenant that I will add not only surpasses the higher calling of the Priests or standards of treatment by the landowners or masters of the day, but also how the entire community needed to have dignified attitudes toward one another since all Israel stood in perpetual equality. Rabbi Samson Raphael Hirsch suggests that the reason for this failure was because of a laxity in morals of the community based on overcrowding from the increase that impacted how people treated others. The result: the community would not see the blessings promised. I read that more so, regardless of the circumstances, as a result of what happens when social equality and trust break down; society falls apart. This is not about being a commune where everything we have goes in a single pot and share, share, alike, both is possessions and responsibilities, but even with differing social ranks respect for others is foundational.
This parsha also teaches us that what we have is temporary, it will end one day. So while it is a blessing to have the gifts that we have received, and even earned, human equality ultimately fosters trust that gives birth to dignity, compassion, and hope, not to mention charity and helping others. The Israelites never knew this because they were the underbelly of Egyptian rule, rewarded with the plight of hard labor and slavery. If the people, according to R’Hirsch reacted poorly because of overcrowding in their day, what about what plagues us in ours? How is this moment in history going to define us? During this unusual situation we are living in I have seen tremendous compassion by others, but I have also seen anger and outright disrespect because of disagreement regarding the next steps. I have also seen, like all of you, the bombardment of our elected officials, albeit the White House, Governors or Mayors, as if they are the ultimate ruler's, or deliverer's, of our salvation. What about the wisdom of people to do the right thing and be smart? Watching fighting on television over disagreements or seeing people disrespect the fear of others by not caring enough to put on a mask even if it does not mean the same to them. What are we returning to when this ends? Hopefully, the new normal that we encounter is one that we can be proud of, one where social equality and trust are renewed and celebrated, even if not on a national level, let it be within our own circles of relationships and friends. If not, I fear like with the Israelites of old, the cascade of consequences will just continue in one way or another. For me, I want this time to be an opportunity to improve my part in human newness. Is this not what it meant in Leviticus 19:2, be holy for God is Holy, the result is seen in how we act, which is what Torah teaches.
Shabbat Shalom.
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