BECHUKOTAI_LEVITICUS XXVI:3-XXVII:34

The conclusion of one of the books of the Torah constitutes a singular event. Generally, the rabbi of the synagogue is invited to read that text and, before reciting the last verse, the congregation stands to listen to the concluding words of the book. A sign that it is a time for reflection on the content of the Torah, which begins with Bereshit, the Genesis of the universe, although it is not a book of history. 

Apparently, all the accounts of the Torah have a sobering purpose, they point out what the 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 reach a number greater than 3,000,000 including men, women, the elderly, 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 at 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 occurred on the border of the Promised Land. After sending 12 emissaries to explore the land, the people concluded that they are not prepared 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 had to be manifested through the obedience that the people owe to God via the fulfillment of the different Mitzvot, so that simultaneously, God protects the people He chose to bring the message of monotheism to Humanity.

The warning contained in these chapters is clear. The fulfillment of the Mitsvah, the Word of God leads to a successful and fulfilling life, both on the personal and national level. Even the earth reflects human behavior. The abundance of rain is the result of obedience to God’s Word and drought is the consequence of disobedience.

According to Harav Samson Raphael Hirsch, the fulfillment of the Mitsvot presupposes the study of the Torah. “Lo am ha’arets chasid,” “the ignorant cannot be pious,” the Talmud states. In other words, a study is indispensable to knowing what the Torah expects of the individual, and what the appropriate behavior is. Hirsch argues that when a person stops studying, he fails to comply with the Mitsvah, he progressively develops a series of conjectures, and rationalizations for different behavior, different from what the Torah expects.

Moreover, that person begins to look down on those who comply with the dictates of tradition, all in a process of justifying their own actions. “Mitsvah goreret Mitsvah and Averah goreret Averah“, “by fulfilling the Mitsvá we promote the possibility of another Mitsvah, while non-compliance promotes another disobedience”, according to the Talmud. That is why the biblical text warns that disobedience of God’s Word can have very serious consequences, far beyond what the first act indicated. As an alternate attitude, the fulfillment of the Mitzvah is encouraging, because each good deed promotes another similar action, all because of the study of the ordinances contained in the Torah.

MITSVAH: TORAH ORDINANCE IN THIS PARASHAH

CONTAINS 7 POSITIVE MITSVOT AND 5 PROHIBITIONS

1. Leviticus 27:2 – Whoever promises to donate the estimated value of a man must give the value written in the Torah.
2. Leviticus 27:10 Do not substitute consecrated animals as sacred offerings.
3. Leviticus 27:10 If a consecrated animal is replaced by another animal, both are consecrated.
4. Leviticus 27:11, 12 Whoever promises the value of an animal must give the value that the Kohen assigns.
5. Leviticus 27:14 – Whoever promises the value of a house must give the value that the Kohen assigns plus an additional fifth.
6. Leviticus 27:16 Whoever promises the value of a field must give the value that the Torah assigns.
7. Leviticus 27:26 Do not substitute consecrated animals of one kind for another
8. Leviticus 27:28 If one promises by way of Cherem to part of his property, it will be given to the Kohanim.
9. Leviticus 27:28 Land under Cherem is not to be sold, it will be given to the Kohanim.
10. Leviticus 27:28 Land under Cherem is not to be redeemed.
11. Leviticus 27:32 The tithe of kosher animals is to be given annually.
12. Leviticus 27:33 The tithe of animals is not to be sold; it is to be consumed in Jerusalem.