Behar-Bechukosai 5772

It has been taught: R. Simeon ben Eleazar says: Ezra made a regulation for Israel that they should read the curses in Vayikra before Shavuos and those in Devarim before Rosh Hashana. What is the reason?  Abaye , or you may also say Resh Lakish, said: So that the year may end along with its curses. I grant you that in regard to the curses in Devarim you can say, ‘so that the year should end along with its curses’. But as regards those In Vayikra, is Shavuos a New Year? —Yes; Shavuos is also a New Year, as we have learnt: ‘Shavuos is the New Year for [fruit of] the tree’. (Megillah 31b)

The question may be asked: Is there a specific correlation between the two versions of the Tochacha and the occasions before which they are read or could the readings just as well have been reversed?

It would seem that there is a very profound historical connection between the blessings and curses of Bechukosai and the giving of the Torah which Shavuos celebrates, but to understand this properly we must first examine the structure of the closing chapters of Sefer Vayikra and their place within the context of the entire book.

Vayikra opens with Hashem speaking to Moshe from within the Sanctuary. From the time the Sanctuary was built, this was the standard practice as the Divine Presence had already moved from Mount Sinai to the Sanctuary’s Kodesh HaKodoshim. However, the two concluding sections – Behar and Bechukosai – were clearly communicated to Moshe at Mount Sinai as the opening and closing verses explicitly state. So why are these sections set apart and not incorporated into the book of Shemos which contains the other teachings of Sinai?

Ramban (Vayikra 25:1) writes that these sections were taught to Moshe on Mt. Sinai, but not during the first forty days – rather during the last forty days at the end of which Moshe was given the replacement set of Luchos. This is why they are set apart from the other teachings which belong to the first forty days.

What did these teachings add to that which was taught during the first forty days?

Here the Ramban offers an astounding insight: After the initial revelation at Mt. Sinai, there was a covenant that was made between Hashem and the Jewish nation. The ceremony at which this covenant was made featured burnt offerings, sprinkling of blood, a reading of the Sefer Habris – all the Mitzvos that were given to date, and finally the formula of ratification, “Na’aseh V’nishma.” This covenant, however, was abrogated when the Jews committed the sin of worshipping the Golden Calf.

When Moshe went up for the final forty days he was given – in addition to the second Luchos – instructions for a new covenant. These instructions included an expansion of the Sefer Habris – the sections of Behar and Bechukosai – to be read at the ratification ceremony. Thus, the laws of Shemitta (Behar) which were in the original Sefer Habris in concise form are incorporated in expanded form. But more importantly, the Sefer Habris now includes blessings and curses (Bechukosai) for the first time.

Apparently, the Jews’ spiritual level had been diminished as a consequence of the terrible sin of the Golden Calf. Now they needed the inducements of blessings and curses to insure that they would comply with the Divine commands.

In the spirit of Ramban’s comments we can add one point: The blessings and curses of Bechukosai were actually the necessary corrective to the original covenant – the Shavuos covenant – that was violated by the Jewish people. We are no longer on the level of altruistic acceptance of Torah; the Golden Calf ended all that. Now we need that our acceptance of Torah be rooted in the self-interest that is consequent to blessings and curses. Accordingly our celebration of Shavuos is preceded specifically by the reading of the Bechukosai version of the Tochacha.