Recently we attended a family
function with aunts, uncles, great-aunts, great- uncles, cousins and
grandparents. It always amazes me to watch my children with this extended
family. My three children could be
talking to the same great aunt, or cousin or grandparent. Inevitably, each of
my children will connect to that relative in a different manner, walk away with
a different experience, and have a different opinion. Each child has the same
parents, grows up in the same house, lives by the same rules, and has the same “relative
status” as the other children Vis a Vis the great aunt, or the grandparent.
However each child is fundamentally different and each relative relates to each
of my child in a different manner. Certainly, each child has his/her own
personality as does the other relative. The result is that each child will
develop their own relationship with their grandparents, their aunts, their
uncles, and their great aunts and great uncles.
This Shabbat we read from Parsha
Bechukotai, the last Parsha in Sefer VaYikra, the Book of Leviticus. We are told of the reward that awaits us for
following God’s Torah. We are told of the punishment if we treat God’ Torah B’Keri – in a cavalier sort of manner or if we are stubborn and fail to observe. These Tochachot, these punishments
are laid out in a sets of seven. That is to say, the first series of punishments
are meted out. We are given the opportunity to change our behavior. If we fail
to do so, then the second set of Tochachot
are meted out and so on and so forth. After
the seventh series of punishments are meted out, we are told that God will
ultimately remember the covenant made with our ancestors thereby re-assuring us
that the despite these horrible punishments, there will still be a covenant.
The Torah provides instructions in case B’nai Yisroel wants to make voluntary offerings
and how to value those offerings. Instructions for redeeming firstborn animals,
houses, are also presented prior to the conclusion of the Parsha and Sefer
VaYikra, the Book of Leviticus.
After the listing of the Tochachot,
the punishments, the linguistic patter of the Torah becomes rather strange.
Normally God’s covenant made with the three Patriachs is Avraham Yitzchak V’
Yaakov. They start with the father, then the son and then the grandson. The
three are usually lumped together as a type of triad. However after the punishments are
described, we read: V”Zacharti et Briti Yaakov, V’Af et Briti Yitzchak, V’ Af et Briti
Avraham Ezkor V’Ha’Aretz Ezkor – I will
remember My covenant with Jacob, and also My covenant with Yitzchak, and also
My covenant with Avraham will I remember, and I will remember the land (
24:42). When reading these words, they sound out of order. Indeed they are out
of order. When we think of the Avot, the Patriarchs, we think of them beginning
with Avraham. We also think of them as a list of one unit, Elohei Avrham, Elohei Yitzchak’ V’Elohei Yaakov. There is no “Et”
in between which would grammatically make each single patriarch an individual
item in a list as opposed to single grouping. Why does the Torah do this now?
Keeping in mind that this verse appears immediately after the extremely harsh
punishment that was to be meted out if B’nai Yisroel fails to observe God’s
statutes and laws; according to the Or HaChayim two issues are involved. First,
the confession of guilt helps reduce the severity of the afflictions to which B’nai
Yisroel was subjected. Second, God invokes each Patriarch as an individual and
not as a group, in order to restore B’nai Yisroel to its former status. So
first God would invoke his covenant with Yaakov, if the behavior was deemed
beyond the merit of Yaakov, then God invokes his covenant with Yitzchak. If
that doesn’t work then God invokes the merit of Avraham.
While the covenant with each Patriarch
was essentially the same, each Patriarch had his own relationship with God. The
covenant meant something slightly different to each Patriarch. Each Patriarch
embodied a certain Midah, a certain characteristic that made him
worthy of the Covenant. Ultimately B’nai Yisroel should also embody all the Midot of the patriarch in order to make
us worthy. However even if we embody one of these qualities, one of these
Sacred qualities embodied by our Patriarchs; we too become worthy of the relationship
and the covenant. However we will only connect to God in our own way, and in a
way that is sacred and meaningful to both God and ourselves. That unique
connection makes it possible for us to avoid behaving in a manner that is Keri-
cavalier with God’s commandments. The same lesson holds true with our children.
We related to them as individuals and each one of them relates differently to
me and mom. They relate differently to each relative so that way each
relationship is unique and has its own merits and strengths.
Peace,
Rav Yitz
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