Perashat Behukotay 5776

Perashat Behukotay 5776

The main topic of this week's perasha, Behukotay, is the "Tokheha" - The Rebuke or The Chastisement; the basic structure of "Reward and Punishment" as outlined by the Torah.  The Torah states, "If you will walk in my statutes and keep my commandments, and do them..." - then I will give you A,B,C as a reward, and conversely, "... if you will not hearken to me, and will not do all these commands... but you will break my covenant..." - you will be given X,Y,Z as a punishment. [Vayikra 26: 3 and 14]

This "Tokheha" appears twice in the Torah; once in this week's perasha, in the book of Vayikra, and another time in perashat Ki Tabo in the book of Debarim.  The main difference between the two versions, is that this one was communicated directly to us by Hashem, whereas, the version in Debarim was part of the farewell speech of Moshe Rabbenu to the nation prior to his death.  Both, are the word of the Divine.  The commentators further offer, that our version came to fruition during the First Temple Period, whereas the one found in Ki Tabo is being fulfilled even to this day.    

Our sages relate in the Talmud:  "Rabbi Shimon ben Elazar said:  Ezra [the Scribe] ordained for Israel, that [each year] they read the curses [i.e., the "Tokheha"] in Torat Kohanim [i.e., Sefer Vayikra] prior to Asseret [i.e., Shabuot] and those in the Mishne Torah [i.e., Sefer Debarim] before Rosh HaShanah." [Megilla 31b]   

The questions that need to be addressed are what purpose does the "Tokheha" serve, and why must it be read prior to Shabuot and Rosh HaShanah?  

To answer the first question, I would like to share with you the teaching of the late Bible scholar, Prof. Nechama Leibowitz, as related by my teacher Dr. Moshe Sokolow in his Studies of the Weekly Parashah based on the lessons of Nechama Leibowitz.  The conventional understanding of the "Tokheha" is exactly as our sages term it in the Talmud; they are curses - something negative.  Simply put, if we violate our contract with Hashem, we are to be rebuked and punished.  Prof. Leibowitz demonstrates that indeed, the purpose of the "Tokheha" is the opposite; it is in reality something positive; something for our own good.  Based on the classical commentators, Prof. Leibowitz offers two positive perspectives on the "Tokheha", the Rebuke. One is a gesture of love, meant to promote our success, while the other is a bid for our continued improvement in the service of Hashem.  

Regarding the first perspective, Prof. Leibowitz maintains, based on Biblical sources, that rebuke is a gesture of love.  "Just as rebuke demonstrates a parent's love for a child, it indicates the love of whoever offers it to whoever receives it."  This, of course, is based on the assumption that the objective of such a rebuke is constructive criticism and words of encouragement for the one who receives it, and that anyone who receives it will be grateful for such advice.  We know that this is true in life; if we received advice from someone on how to improve our business, our sales, etc., we would be appreciative for such assistance.  The Sefer HaHinukh, which offers rationales for the missvot, takes this even one step further.  He states:  "The grounds for this missva are that it establishes harmony and peace among people.  Whenever a person is wronged by another, if he rebukes him privately, he will apologize, his apology will be accepted and they will reconcile..." [Missva 218]  Accordingly, the purpose of "Tokheha" - Rebuke, is, "to demonstrate our love for one another, even for someone who has wronged us, and to attempt to repair the damage to our personal relations."  The assumption here is that rebuke is not only for purposes of encouragement and improvement, but to promote reconciliation as well.  Thus, the first perspective on the purpose of Tokekha is that it is G-d's advice that he has given us out of His great love for us, through which we are instructed what to do to please Him and what to refrain from lest we anger Him, thereby keeping us in His good graces.  

The second purpose for "Tokekha" is G-d's message for us on how to improve ourselves in order how to better serve Him.  It is based on the concept of 'Arevut - on the idea that as members of the Jewish nation, we are all - as individuals - responsible for one another.  Which means, that if one of us is suffering, we should all feel it; if one of us sins, it has a negative impact upon us all.  "According to Talmudic sources, the purpose of rebuke is the satisfaction of a mutual, legal obligation to prevent one another from doing wrong."  This mutual obligation is illustrated by the commentator, Keli Yakar, by way of an example.  He writes that, "This can be compared to the case of a man who was drilling a hole in the bottom of the boat.  All the passengers shouted at him:  What do you think you're doing?  He replied:  I am drilling only under my own seat?  They retorted:  Even if the water enters only under your seat, the entire boat will sink in any case."  We need to understand that Hashem exists entirely independent of us. He will exist whether or not we do - whether we choose to "drill beneath our own seats" - and whether or not the universe will endure.   However, since He created the universe and us in it, He is committed to its continued existence - and to us, the nation of Israel.  Therefore, the purpose of "Tokheha" is to continue to rebuke us and to challenge us to live up to our commitment to observe the Torah as a "Holy Nation" and improve ourselves by leading the good life that He has offered us as our Creator; the life of Torah and missvot - a life which is meant for the betterment of ourselves and the refinement of our character traits.  

These two perspectives, I believe, also shed light on why Ezra ordained that we read these "Tokhehot" prior to Shabuot and Rosh HaShanah.  Before Shabuot, we need to recommit ourselves to the Torah - to the contract that we originally made with Boreh Olam.  We need, as the second perspective demonstrates, to accept the challenge placed before us by Hashem and live up to our commitment to Torah and missvot.

So before we re-accept the Torah, we first need to renew our commitment to it.  From a different angle, when we approach Hashem to ask Him for forgiveness on the High Holidays, we are like estranged children who are trying to reconcile with their parents.  We need to demonstrate that we are accepting our parents' rebuke - which is given out of love and for our own good.  Thus, we read the "Tokheha" again to demonstrate that we are grateful for the advice and encouragement of "Our Father who is in Heaven" and are ready to reconcile with Him.  

As we approach the holiday of Shabuot this coming week, let us recommit ourselves to Hashem's Torah and not wait until the Fall to demonstrate our gratitude to Him for giving us a Torat Emet, a true Torah, a perfect way of life.