Bechukotai (Diaspora): Insights from the parsha
Bechukotai (Diaspora): Insights from the parsha

The G-d Who walks


Bechukotai  begins by saying, “If you walk in My statutes”. This is one of the sources of the word halachah, “walking”, which is the name for Jewish law.

The normal sense in which we use the word sees us human beings as the ones who do the walking, going along life’s path according to the Divine commands.

Rashi suggests that there is another kind of walking, this time by God. In the story of the Garden of Eden the Torah says that God “walked” amongst the trees (Gen. 3:8-9). No corner of Eden was devoid of His presence.

In our sidra, God tells Israel, “I shall walk in your midst: I shall be your God and you shall be My people” (Lev. 26:12).

Rashi comments that God wished Israel to know that He was with them every step of the way. Not only were they not to be scared of Him but, we might add, because of His presence they should not fear what life might bring.

No-one can be certain of what lies around the corner. But instead of abdicating and withdrawing from the world out of apprehension that something unpleasant may be ahead, we ought to stride boldly forward with courage and confidence.

As Adon Olam says, HaShem li v’lo iy’ra – “God is with me, and I shall not fear”.


Deeds have consequences

Much of Bechukotai is comprised of the Tochechah, the blessings and curses that follow upon our choice of actions, blessings if we obey God’s laws, curses if we disobey. The lesson is that nothing is without its consequences.

Someone who opted out of Jewish observance told me recently, “I decided not to fast on Yom Kippur so I ate – and I wasn’t struck down by a bolt of lightning from above… so why shouldn’t I do exactly what I choose without worrying that punishment will follow?”

This might possibly be a common view, but it is highly regrettable because it is based on a false premise. The premise is that everything comes in one instant fell swoop.

Surely there are several types of consequence. Bolts of lightning are not the only possibility. What about being eaten by remorse? What about feeling abandoned and bereft?

What about the creeping long-term problems that take time to manifest themselves?


How much are you worth?

One of the final thoughts in the Book of Vayikra is of a person pledging a valuation of himself to the Sanctuary.

The way the valuation is carried out does not depend on economic considerations. The amount of money you have is not the deciding factor. The question is not whether a person is able-bodied or with the capacity to earn a living.

"Value" is an ethical and metaphysical concept.

What sort of person are you? How are you regarded in the eyes of God? That is how your "value" is judged.

Other people look at your economic status: God looks at your heart and soul.

Isn't it interesting that though we work on the basis of economic considerations when a person is alive, what we say about them when they die is what sort of person they are.

How often do you hear a hesped that records for posterity the material assets of the deceased?

Yes, you later devour what may be reported about the person's will and how much they left, but the real issue is whether God approved of them – indeed, whether they approved of themselves.

For the sake of a reward

You cannot read the catalogue of calamity in B’chukkotai without a shudder.

“I will decree upon you panic, disease and fever, making your eyes weaken and your souls suffer; you shall sow your seed in vain, for your enemies shall eat it; your strength shall be spent in vain, and I will punish you seven times for your sins…” (Lev.26).

True, the rewards for obedience to God will be worth having, but why must all this be spelt out in such detail? We all know what to do and what not to do. We are grown up enough to be aware of our duty. Are rewards and punishments really necessary?

In general principle the answer has to be no. The right thing should be done lishmah, for its own sake, not for the sake of a reward or to avoid punishment. The point is made in Pirkei Avot (ch. 1) by Antignos of Socho who told his disciples not to be like servants who minister to their master on condition of receiving a reward.

Since not everyone is ready to serve God on the highest level, obedience is spurred on by the promise of reward or the threat of punishment.

Some are surprised that the rewards listed in the Torah are all material and this-worldly.

Ibn Ezra believes that spiritual rewards might not help the majority of people, who understand only physical things. Nachmanides argues (commentary on Deut. 11:13) that since it is axiomatic that God will give spiritual rewards, only the material aspects need to be stated.

Nonetheless, human experience is that material rewards do not always come. The wicked often prosper and the righteous suffer. Some say that it is in the here-and-now that things are not always fair but all will be put right in the World to Come.

Joseph Albo (Ikkarim 4:39) offers the suggestion that it is the nation as a whole which receives the earthly reward or punishment, but not necessarily the individual.