B”H

Leviticus 25:1-27:34

Parshat Behar outlines the cyclical behavior in the Land—the Shemittah Sabbatical) years, the Yovel (Jubilee) years, redemption of lands sold at other times of the year, freeing of slaves at those times.  Parshat Bechukotai is introduced with an admonition to avoid idolatry.

Blessings result from obeying the Law; curses result from disobeying.  The curses would come in several series of punishments.  The first was physical illness and restlessness.  The second was withholding the rain. The third was attack by the wildlife.  The fourth was siege of the cities by the enemies, causing hunger and pestilence within the walls.  The fifth, and most dreaded, was exile from the Land.  At each juncture,before going to the next severity, Hashem’s judgment was checked with: “…and if you still behave casually toward Me….”  Even after the most severe, He promised that if the people remembered Him, He would “remember My covenant with Jacob and also My covenant with Isaac, and also My covenant with Abraham will I remember, and I will remember the Land.” (Leviticus 26:42)

The words of despair describe the horrors that have been exile throughout the centuries.  There is a feeling of hopelessness beyond repair.  This was encapsulized in the Holocaust, with every fear, illness, torment.

Through that period, many began questioning:  “Where was Gd?”  Many wondered whether the promises had been real.  The agony was so extreme it defied belief that such behavior between human beings ever could have been possible.  Yet, it happened.

A few weeks, in Parshat Shmini, ago we read about the deaths of Aaron’s sons Nadab and Abihu.  Our first reading of the story simply leaves us thinking of their sin that led to their deaths.  Right afterward Moses said to Aaron:  “Of this did Hashem speak, saying: ‘I will be sanctified through those who are nearest Me, thus I will be honored before the entire people’” (Leviticus 10:3)    More was going on that first meets the eye. Our Sages explain that Moses had first believed that this meant himself and Aaron, but then he realized that it was these two sons of Aaron.  Yes,they sinned, but their zeal was even yet sanctification of Hashem.  Their bodies died, burying the sin with them.  Their souls would go on in this dedication to Hashem to become the strength of Pinchas when he killed Zimri and Cozbi to sanctify Hashem (Numbers25:7-9).  It would become the faithful zealousness of Elijah, giving him the courage to defy wicked King Ahab and stand against Jezebel’s prophets to Baal.  Their deaths also set the pattern of Jewish martyrdom — that while initially made possible through some sin, ultimately turned into sanctification of Hashem.

The Holocaust is a prime example of this, as a concentrated version of exile itself.  “Shivitti – A Vision” is a surreal telling of the experiences of a Holocaust survivor while in the camps.  Throughout the book he refers to the Psalms passage  (16:8) “I have set Hashem before me always…”    Behind the mocking Nazi faces he could see the fiery letters of Hashem blazing in the sky.  Where was Hashem? – everywhere.  Through the unimaginable pain, this man tells of knowing Hashem was there, although concealed.

O Lrd, Who is my power and my strength and my refuge in the day of trouble, to You nations will come from the ends of the earth and say, "Only lies have our fathers haded down to us, emptiness in which there is nothing of any avail!  Can a man make gods for himself, and they are no
gods?” – Jeremiah 16:19

Even through the most severe manifestations of the curses, there was purpose.  In the exile the sanctification of Hashem was to bring a question to the minds of the people of the nations.  It was meant to be the witness to His existence, His power, and His Oneness.  Mark Twainsaid:  “If you ever wonder if there is a Gd, look at the Jew.”  His simply surviving as a Jew said this.  Yet there was much more than that.  The Jewish people have been the light in the darkness.   Living the Torah in those nations shifted the heavenly courts  for them, and this knowledgetrickled down to the souls of the nations, albeit quite subtly. Jeremiah’s prophecy indicated that there would come a time when this truthwould become more obvious, as we are seeing more and more in our time. As with the soul of Nadab and Abihu, the Jewish soul journeys through history, episode on episode, with Hashem transforming hopelessness and pain into victory.  This is the hope for all people that no situation is hopeless, that no sin is beyond repentance.

Heal me, O Hashem, then shall I be healed; help me, then I shall be helped, for You are my praise! – Jeremiah 17:14

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