OUTREACH

Behar – Bechukotai

The Torah’s third book, Vayikrah, (Leviticus) comes to a close with this week’s double portion. It begins by stating, “G-d spoke to Moses at Mount Sinai” and ends with “These are the commandments that G-d gave to Moses for the Israelites at Mount Sinai” (Chapters 25, Verse 1 and 27, Verse 34). Mt. Sinai anchors the portion.

This special mountain plays a central role in Jewish life as the site of revelation – the place where the Jews were given the Torah and its commandments; the place that Almighty G-d chose to crown the Jewish People as his “Chosen Nation” and the place where Heaven came down to earth.

In terms of overall height and impressiveness, Sinai is actually a mediocre mountain which Hashem specifically chose to emphasize the importance of humility. It is not the one which proclaims to be “highest” which is the most deserving to be honored, but rather the one that is, self-effacing and humble. That was the important criteria that qualified Mt. Sinai for that historic distinction. If that trait was the required component to be the place of revelation, why didn’t G-d give the Torah in a valley? Surely a valley represents even greater self-nullification and humility.

The reason that Almighty G-d chose a low mountain is to emphasize two qualities that are necessary in order to receive the Torah properly and fully integrate its wisdom into our lives. Sinai was a mountain, but a humble one.

First, we must be humble. At the same time however, we must also stand tall and proud with a sense of Jewish pride and self-esteem. We must not perceive ourselves like a valley that exists as a fissure in the earth. We must have a presence, strength and character that results from our allegiance, dependence and connection to G-d. Just as Hashem is eternal, omnipotent and Holy so too, when we are one with G-d, are we eternal, omnipotent and holy.

These two portions contain laws of the Sabbatical and Jubilee year, ownership of land in Israel, historical, painful consequences for transgression, keeping one’s oaths and ultimate covenant that can never be abrogated between G-d and Israel. All of these varied and detailed laws and events must be fulfilled and evoke within us both pride and humility.

This polarized behavior integrating two seemingly opposite attitudes can be successfully achieved only under the influence of Divine authority. Just as G-d contains the potential of opposing virtues, limits and infinity, grandeur and simplicity, pride and humility, similarly, when we fuse with Him and follow His directives, we also have the capacity to integrate grandeur with simplicity and pride with humility. You don’t have to be haughty to be proud and you don’t have to be lowly to be humble.

Chazak! Chazak! V’Nischazek!

Have a good Shabbos and a great week.

Rabbi Sholom D. Lipskar

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