Bechukotai

Par sh at B ec huk otai To Ser ve W ith J oy Ra bbi Ari Kahn In this week's Parsha we come to the end of Sefer Vayikra. The "style" of B'chukotai marks somewhat of a departure from the other sections of Vayikra, and indeed the entire Torah. In place of the narrative or legal stricture to which we have become accustomed, B'chukotai contains an extensive "tochecha" - rebuke. Here, man is called upon to follow the Torah in law and spirit, and warns of the consequences of abandoning the Torah and G-d. This is one of two major "tochechot" in the Torah, the other coming at the end of the book of Devarim. The context of the tochecha at the end of Devarim, before the people enter the land, seems natural and understandable: On the eve of this enormous event, as the Jewish People face the responsibilities and challenges of their encounter with the peoples of the Promised Land. The Torah imparts extensive warning to follow the mandate of the Torah, and not stray from the word of G-d. On the other hand, the section of tochecha here in B’chukotai is not as readily placed in context, coming in the very middle of the Torah, with the books of Bamidbar and Devarim still to follow. However, we should recall that the Jews were not originally supposed to wander the desert for forty years; indeed the decree declaring that the sojourn would be elongated exponentially did not come until after the episode of the spies, which had not occurred by this point in the narrative. At this point in the text, at the completion of Vayikra, the Jews should be preparing to enter the Holy Land. The tochecha here in B'chukotai, then, is similar in context to the tochecha which will appear at the end of the book of Devarim. While we now understand why these sections were taught to the people at these junctures in the desert, one more question remains: Why were each of these sections recorded for posterity, especially when the Jews did not enter the land as per G-d's original plan? The Ramban addresses this issue in his comments on B'chukotai: Temple"

"And know that all of these curses refer to the destruction of the First (Ramban B'chukoti)

The source of the Ramban is actually a passage in the Zohar: It is said (we have a tradition) that the curses in Torat Kohanim (Vayikra) are referring to the destruction of the First Temple, while the curses listed in Mishna Torah (D'varim) refer to the Second Temple. The curses in Vayikra contain guarantees, and display the love which G-d has for man... The curses in Mishna Torah, contain no such guarantees or comforting words [that one day redemption will come]... and no one knew how to answer this question.1 (Zohar Chadash Ki Tavo 59c-60a) 1

For more on this passage in the Zohar see my comments in Ki Tavo.

Our conclusion must be that, according to the Ramban, a parallel exists between G-d's original plan to bring the people into Israel and the First Commonwealth that arose so many years later. Furthermore, a parallel is drawn between the Second Temple and the second, alternate plan described in Devarim. Despite the fact that these sections were related in a specific context to a specific audience, they are recorded in the Torah because they contain information which will be vital for future generations. A number of sections in the Talmud record various reasons for the destruction of the two Temples and the subsequent exiles; clearly, something as momentous as "Churban" could have multiple causes. The most famous teaching regarding the destructions is recorded in the Talmud in Yoma 9a-b, based on the Tosefta in Menachot, which I quote for reasons of clarity: "Rabbi Yochanan Ben Torta said, ‘Why was Shilo destroyed? Because of the degradation of the holy things within it. Jerusalem? The First Temple, why was it destroyed? Because of idolatry, sexual licentiousness, and bloodshed which took place. However, the last (most recent Temple), we knew them: They were diligent in Torah study, and were careful with tithes. Why were they exiled? Because they loved money, and man hated his neighbor, which teaches us that when man hates his neighbor it is as difficult before G-d as idolatry, sexual licentiousness, and bloodshed. (Tosefta Menachot 13:4) These reasons for the Churban enumerated by Rav Yochanan ben Torta have entered into the consciousness of the Jewish community, to the point that we would expect some reference to these imputed sins in the Biblical text which would prove Ramban's theory. Analysis of the tochecha in B’chukoti reveals one word, which is repeated time after time, to describe the type of behavior which would lead to destruction: "If you walk after me "b'keri", and not listen to Me..(26:21) The term "b'keri" is used no less than seven times within a short span of text in our Parsha2, and never mentioned again in the entire Torah. The word, in this context, means 'happenstance' or 'nonchalance'. The implication is that all the terrible curses listed will result if we take G-d for granted. The world-view which results from the attitude of keri, is one in which G-d ceases to be an integral part of the individual's life. This is the beginning of a process that may lead to a far more dangerous conclusion: As G-d is forgotten, man deludes himself into thinking that life is merely a series of coincidences. He believes that there is no divine hand guiding his personal existence or the unfolding of world history; the conclusion of such an approach is atheism. The Torah ascribes such a world-view to Amalek: "Remember what Amalek did to you; when you left Egypt they "happened" upon you on the road"(Devarim 28:17-18) 2

Verses - 21,23,24,27,28,40,41

The term "happened" - korcha- is derived from the same root as keri. Rashi explains the term korcha as "a term of coincidence". Rashi's short comment teaches that the spiritual power of Amalek emanates from a world-view that all is coincidence, blind meaningless fate, and that there is no higher or greater significance to life. When the Jews became bogged down in a spiritual quagmire, they were susceptible to the attack of Amalek. When the Jews behaved like Amalek, the real Amalek appeared. The Jews in the desert failed to appreciate the Divine Presence that enveloped and protected them, and they became their own enemies; they became Amalek. Therefore the real Amalek appeared and attacked. Their only recourse was to pray to G-d, an explicit expression of faith and cognizance of the existence of a Divine Being. "Do the hands of Moshe make war?... Rather this teaches us that the whole time that the Jews looked heavenward, and dedicated their hearts to their Father in heaven, they were victorious; if not they fell [in battle](Mishna Rosh Hashanah 3:8) We see that the Mishna stresses that it was not some magical intercession on the part of Moshe which brought victory in the war with Amalek, but the prayer of the people. The people had failed to properly appreciate G-d, they took him for granted. The opposite attitude, as expressed by prayer, mended the rift that had been formed between them and G-d. Now in the tochecha the people are warned not to lead a life based on this philosophy of coincidence, for this approach - seeing the world without G-d- is the first step toward an abandonment of all values. This idea is expressed in a Tosefta (Shavuot 3:6) which asks, "Who is the most dangerous man"? The Tosefta's answer is that the atheist, even if he is a moral man, is most dangerous because there is no basis for his morality. In the eyes of the Tosefta, today's moral atheist may be tomorrow’s murderer. The Jews who no longer felt a connection with G-d soon found themselves alienated from G-d to the extent that idolatry, sexual licentiousness and bloodshed not only were no longer taboo, they had become the norm. The Talmud's expression of this phenomenon is fascinating: The Temple was destroyed.... because they did not make a blessing before learning Torah. (Nedarim 81a) This source seems difficult to understand. If Jews of that time were actively engaged in Torah study but merely forgot to make the proper blessings, should this terrible Churban be the consequence? Rather, the Talmud uses this concise language to point out a "secularization" of what should be holy: One who does not make a blessing prior to learning is making a statement about their learning. The Torah learned in this fashion is something mundane; it may be intellectually stimulating, but it is not part of a dialogue with the Divine. The person who can learn and not feel the breath of eternity on his face, a piece of heaven, holiness, is missing the essence of learning. Only those who have created the break in their minds between themselves and G-d’s personal involvement in their lives can

forget to make a blessing on learning, and transform a potential rendezvous with the Divine, Eternal G-d into a mere intellectual exercise. We may now look back at the teaching of Ramban and the Talmudic tradition regarding the destruction of the First Temple. The connection between the 'happenstance' attitude of Keri and the total moral breakdown of Jewish society which led to the Churban, becomes more clear. However, the destruction of the Second Temple raises a more serious challenge; our tradition teaches that the cause for the destruction was the "groundless hatred" which was prevalent at that time. Yet in the case of the second tochecha, the Torah gives us a clear reason for the calamities that have befallen upon us: All these curses will come upon you, will pursue you, will overtake you, until you will be destroyed, because you would not listen to the voice of the Lord G-d... Because you would not serve G-d with joyfulness, and gladness of heart (Devarim 28:45,47) The Torah informs us, in clear, unequivocal terms, what spiritual deficiency would be cause for the tochecha to come to fruition. How is the failure to serve G-d with joy related to the groundless hatred which we are taught is the cause of the second Churban? I heard Rabbi Yochanan Zwieg explain the connection, noting the one person in Tanach described as having the trait of "joy and gladness of heart": "Then Haman went out that day joyful and with a glad heart" (Esther 5:9) How strange that Haman, the most famous of Amalek’s descendants, should serve as a prototype for proper behavior! The fact of the matter is that Haman had every right to be happy: The Queen herself had just invited him to a second, private party, with only the King and Queen in attendance. He saw himself as a success. Arguably there was not a richer, more powerful man in all the kingdom, and Haman knew it. When he came home he called for his friends and for his wife Zeresh, and Haman recounted for them the glory of his riches, and his many children... (Esther 5:10) Haman had everything going for him. Nonetheless, when he saw Mordechai, who refused to bow to him, Haman was filled with anger. After recounting to his loved ones all his good fortune, Haman says; But all this is meaningless to me when I see Mordechai the Jew sitting at the King's gate" (Esther 5:13) Let us consider Haman's "plight": He is the most powerful man in the empire, save the King. He is rich, has a loving, supportive wife, many children, countless wealth. He has one minor problem: There is this one Jew who refuses to deify him.

Haman plans to wreak his vengeance on Mordechai: Not only is Mordechai to die, but his entire extended family will die with him. Haman's demented mind called for a holocaust in response to being slighted by one man. But the knowledge that Mordechai and all the Jews would soon be dead was not enough to satiate the evil within Haman - he needed more. His hatred was so consuming that he displayed remarkable carelessness in his decision to execute Mordechai. Even a cursory glance at the King's records would have made Haman realize that targeting Mordechai as an individual was unwise. Yet Haman's anger seethed, he needed vengeance and he needed it immediately. This overwhelming anger caused Haman's downfall. He was unable to enjoy the gifts bestowed upon him because he was fixated on anger and hatred toward Mordechai. It is interesting to note that Haman, a descendant of Amalek, represents "Amalekian" philosophy. Haman draws lots, leaving the life and death decisions to “chance”, and then sets out to control the destiny of an entire nation. His philosophy begins with seeing the world without a G-d, and leads to Haman seeing himself as a deity. From this warped perspective we can understand his anger toward Mordechai - who refused to bow down. The sudden fall of Haman was precipitated by the hatred he harbored in his heart, an all-consuming hatred which obliterated his "joyful and glad heart". We can therefore conclude that there is, in fact, a connection between a joyful heart and groundless hatred: One can expel the other. When we take the broader perspective, an interesting pattern emerges: When the Jews acted like Amalek and took G-d for granted, they were exiled, and soon found themselves under the thumb of a crazed Amalekian despot, as if to drive home to them a Divine message: "If you choose Amalek and their world-view over Me, I will fulfill your wish." Divine justice was exact. The people who saw life as coincidence found themselves confronted by the leading representative of coincidence- Haman, who promptly drew lots to determine the proper time to destroy the Jewish Nation. Just as their ancestors before them, when the Jews finally turn to their Father in Heaven, admit that they have erred, and fully accept the dominion of the Almighty, the power that Haman has over them dissipates. The Jews are victorious. As a gift, G-d leaves the Jews with a phenomenal lesson in how not to behave as they are about to re-enter the Land of Israel and rebuild the Temple. G-d reiterates, in the Book of Esther, His message that man must worship G-d with joy and appreciate all the good in his life. Otherwise, man runs the risk of turning his joy into hate, and turning the Temple to rubble. Our meeting with Haman was the punishment for the sins which led to the destruction of the First Temple, and a warning to stay clear of the type of sins which would destroy the Second Temple. The parallels drawn by Ramban are indeed consonant with the Talmudic tradition. The lesson is simple but powerful: Idolatry, sexual licentiousness, and bloodshed have their roots in the lack of G-d-consciousness in our lives, and groundless hatred has at its core a lack of appreciation for what we are given. This was the

lesson to be learned from Haman. Let us not repeat his mistake. Instead let us turn to the teaching of the Sages: Who is considered wealthy? He who is happy with his share (Avot 4:1) It is this happiness which is the key to Avodat Hashem; it was the lack of this happiness which destroyed the Temple. Relating to G-d with this type of attitude will surely contribute to the rebuilding of the Temple. Let us return to the concluding teaching of Rabbi Yochanan ben Torta; "But the Third Temple, may it be built speedily in our days ...many nations will gather and say, let us go to the Mountain of G-d, to the House of the Lord of Ya'akov... arise let us go up to Zion to the Lord our G-d (Tosefta Menachot 13:4) When we cease to act like the nations of the world, and they begin to act like we are supposed to, history will reach its apex, and a wonderful new day will dawn. Gd's presence will emanate from Zion, and war will become a thing of the past. The world will become a joyful place, with no hatred, and all people will serve G-d with joyfulness and gladness of heart. May we all live to see and partake of the joy on that day. Amen! CHAZAK CHAZAK V’NITCHAZEK!!!!!! copyright Rabbi Ari Kahn 1998