Parshat Behukotai, Leviticus 26:3-27:34 By Rabbi Denise L. Eger

The last portion of the book of Leviticus opens with classical theology of reward and punishment. If the Israelites obey the mitzvot and observe the covenant with Adonai then the Children of Israel will be rewarded. The reward will be in the form of the bounty and fertility of the land and perhaps the most important gift –shalom, peace in the land.

But there follows a long and frightening list of curses if the nation of Israel distances itself from the covenant and engages in idolatry. This section of the portion is traditionally known at the Tochecha or Reproof and is often read in a quiet voice when the Torah is chanted. The punishments described in this section for not following the mitzvot are severe and will destroy the people and the land.

Thus this portion is the culmination of Leviticus. The fate of the nation is not really in the hands of God—but in the hands of the people. They have the choice—a choice to observe the covenant or defy it. They have the power to be in communion with the Divine or destroyed by their rejection of the laws.

It hardly seems like a choice. This is a very difficult theology to hold and raises all kinds of questions about evil in the world. Does it then come from God as a punishment? This theology would answer yes.

This isn’t the only biblical message like this. Also towards the end of Deuteronomy, we find similar messages of blessings and curses that will be placed upon the People Israel depending upon their observance of the laws and their loyalty to the covenant. But just as the Deuteronomic vision reminds the Israelites that they have this day before them a choice, life or death, so therefore choose life; the Levitical message concludes that even though the children of Israel may reject the covenant and God will remove them from the Promised Land, God does ultimately remember the Children. “When I in turn have been hostile to them and removed them into the land of their enemies, then at last shall their obdurate heart humble itself, and they shall atone for their iniquity. Then will I remember My covenant with Jacob, and I will remember also My covenant with Isaac, and also My covenant with Abraham and I will remember the land.” (26:41-42).

God ultimately remembers the covenant when we atone for violating it.

Even in the midst of the curses, even in the midst of the punishment there is ultimate forgiveness. Divine Hope and Forgiveness for even the worst offense—idolatry.

Perhaps this brings little comfort to most of us. And if we read the book of Job, and see this righteous man put through trial and test including the loss of his family we can see a rejection of this theology. For in the end, Job’s faith and righteousness keeps him afloat. Never does he curse God, he questions God, argues with God respectfully, challenges God but his spirituality and, yes, his faith, ultimately bring him a special kind of peace and a restoration of his life. The book of Job clearly rejects this traditional notion that suffering is a punishment for sin.

Thus our Torah portions’ reproof cannot be the only theology we Jews hang on to. It is one among many that emerge not just from Torah and the Tanakh, but there are many ideas and ways we Jews relate to and describe our relationship to and with God and the covenant. Let us use this week’s parasha as a jumping off point to think seriously about what we believe and why—and investigate the many ways we Jews have thought about and continue to think about our covenant with God.

Posted by Lee at May 25, 2005 11:41 AM