LEVITICUS XXVI:3-XXVII:34
CONSEQUENCES OF COMPLIANCE AND CONTEMPT
The conclusion of one of the books of the Torah is a singular event. Generally, the rabbi of the synagogue is invited to the reading of that text, and before reciting the last verse, the congregation stands to listen to the book’s concluding words. A sign that it is a time for reflection on the content of the Torah, which begins with Bereshit, the Genesis of the universe, even though it is not a book of history.
Apparently, all the accounts of the Torah have a sobering purpose, they point out what a person’s behavior should be. Moreover, the Divine revelation at Mount Sinai is the epicenter, the raison d’être of the sacred text. The life of the patriarchs and Egyptian slavery constitute the necessary preparations: the development of the seventy souls who descended into Egypt and then multiplied to a number greater than 3,000,000, including men, women, old people, and children.
But two events occurred that changed the course of history and the destiny of the Hebrew people. Just a few days after the revelation on Mount Sinai, the people built the Egel Hazahav, the golden calf, an effigy that represents a cult directly opposed to the ethical principles that were heard at Sinai.
The second event occurs on the border of the Promised Land. After sending 12 emissaries to explore the land, the people conclude that they are not ready for conquest. In both cases they demonstrate a serious lack of faith in Divine Providence. These events demonstrate that the people had not internalized the fundamental message, the Brit, the covenant between God and the Hebrew people. This covenant must be manifested through the obedience that the people owe to God through the fulfillment of the different Mitsvot, so that simultaneously God protects the people He chose to carry the message of monotheism to Humanity.
The warning contained in these chapters is clear. The fulfillment of the Mitzvah, the word of God, leads to a successful and fulfilling life, both on the personal and national level. Even the earth corresponds to human behavior. Abundant rain is the result of obedience to God’s word, and drought is the consequence of contempt.
According to Harav Samson Raphael Hirsch, the fulfillment of the Mitsvot presupposes the study of the Torah. “Lo am ha’aretschassid,” “the ignorant cannot be pious,” the Talmud states. In other words, study is indispensable to know what the Torahexpects of the individual, what the proper behavior should be. Hirsch argues that when a person stops studying and fails to comply with the Mitzvah, he progressively develops a series of conjectures, rationalizations for a different behavior, not in accordance with the Torah.
Moreover, that person begins to look down on those who abide by the dictates of tradition, all in a process of justifying their own actions. “Mitzvah goreret Mitzvah and Averah goreretAverah,” “fulfilling the Mitzvah promotes the possibility of doing another Mitzvah, while non-compliance promotes another contempt,” according to the Talmud. That is why the biblical text warns that disobedience to the word of God can have very serious consequences, far beyond what the first defianceindicated. As an alternate attitude, the observance of the Mitzvah is encouraging, because each good deed promotes another similar action, all because of studying the ordinances contained in the Torah.
MITZVAH: ORDINANCE OF THE TORAH IN THIS PARSHA
CONTAINS 7 POSITIVE MITSVOT AND 5 PROHIBITIONS
350. Leviticus 27:2 Whoever promises to give the estimated value of a man must give the value written in the Torah.
351. Leviticus 27:10 Do not substitute sacred animals for sacred offerings.
352. Leviticus 27:10 If a consecrated animal be substituted for another animal, both are consecrated.
353. Leviticus 27:11, 12 Whoever promises the value of an animal must give the value that the Kohen assigns.
354. Leviticus 27:14 Whoever promises the value of a house must give the value that the Kohen assigns plus an additional fifth.
355. Leviticus 27:16 Whoever promises the value of a field must give the value that the Torah assigns.
356. Leviticus 27:26 Do not substitute consecrated animals of one kind for another.
357. Leviticus 27:28 If a man pledges by way of Cherem some of his property, it shall be given to the Kohanim.
358. Leviticus 27:28 Ground under Cherem must not be sold, it will be given to the Kohanim.
359. Leviticus 27:28 Ground under Cherem must not be redeemed.
360. Leviticus 27:32 The tithe of Kosher animals must be given annually.
361. Leviticus 27:33 The tithe of animals must not be sold, it must be consumed in Jerusalem.
