Torah and Tea Tuesday – Behar and Bechukosei 5781

1. Introduction: Completing Vayikra and Responding to Tragedy

This week in Torah and Tea, we are studying the double portion of Behar and Bechukosai, which concludes the book of Vayikra. As is customary when finishing a book of the Torah, we say Chazak, Chazak v’nischazek—let us be strong and let us strengthen one another—expressing gratitude for reaching this milestone. We draw strength from each completion, always seeking new inspiration as we begin again.

Before delving into the parsha, I want to acknowledge the recent tragedy in Miron. It is beyond comprehension and deeply painful for anyone with a sensitive heart. Innocent children came to celebrate and instead lost their lives in such a tragic way. Rather than seeking explanations or trying to make sense of it, our resolve and emunah—faith in Hashem—must remain strong. Our response should be to increase goodness and bring more light into the world.

I have often mentioned that after the Holocaust, there was a movement to place an empty chair at the Seder table to remember children murdered by the Nazis. When asked about this, the Rebbe suggested instead filling that chair with an extra child—inviting someone who otherwise would not be at a Seder, thereby bringing more life and light in memory of those lost souls.

In this spirit, following the Miron tragedy, the Rebbetzin has initiated a campaign to put up 45 mezuzahs—one for each person who perished—in homes that either lack a mezuzah or wish to upgrade to a better one. The goal is for people both to receive mezuzahs (especially those who cannot afford them) and for others to sponsor them, sharing in this beautiful mitzvah together. I would add a 46th mezuzah in memory of Ephraim Gordon, who was tragically killed recently as well. This practical action brings light into darkness and honors those we have lost.

2. The Opening Verse: Where Did Hashem Speak to Moshe?

The first verse of this week’s parsha states: Vayedaber Hashem el Moshe Behar Sinai leimor—Hashem spoke to Moshe at Mount Sinai. The question arises: where exactly did Hashem speak to Moshe? Was it literally on Mount Sinai during those famous forty days?

Moshe Rabbeinu ascended Mount Sinai three times for forty days each: first for receiving the tablets around Shavuos, then after the sin of the golden calf for forgiveness, and finally for receiving the second tablets on Yom Kippur—a total of 120 days on the mountain. During these times, Hashem taught Moshe many laws.

However, by now in Sefer Vayikra (which follows Shemos), we know from Rashi that once the Mishkan was built and raised up, Hashem only spoke to Moshe from within the Ohel Moed—the Tent of Meeting—not from atop Mount Sinai anymore. The beginning of Vayikra even states explicitly that Hashem called out from the Tent of Meeting.

This raises a difficulty: why does our parsha now say “Behar Sinai” when Moshe had long since descended from the mountain? Why does it seem as if these laws were given on Mount Sinai itself?

3. Three Classic Answers: Chronology and Transmission

The commentaries offer three possible answers:

The first is based on ein mukdam u’me’uchar baTorah—there is no strict chronological order in Torah. Perhaps this section actually belongs earlier (after Yisro or Mishpatim), but was placed here out of sequence. However, this answer feels unsatisfying unless absolutely necessary.

A second approach suggests that indeed Hashem told these laws to Moshe at Mount Sinai originally, but Moshe only conveyed them to Bnei Yisrael much later—after events like those described in Parshas Emor. Still, if so, why would Moshe wait so long? And why does the verse phrase it as if Hashem is speaking now?

The third answer is more novel: The Rebbe explains that “Behar Sinai” here does not mean literally atop Mount Sinai during those forty days but refers more generally to being “at” or “near” Mount Sinai during their year-long encampment there. The entire desert region was called “Sinai,” so “Behar Sinai” can mean during their time at its foot rather than only on top.

4. What Was Given at Sinai? Rabbi Yishmael vs Rabbi Akiva

This leads into another classic discussion: what exactly was given at Mount Sinai? Were all details of every mitzvah given then?

The Talmud records two views:

• Rabbi Yishmael: Only the general principles (klalim) were given at Sinai; details (pratim) were taught later from within the Ohel Moed.
• Rabbi Akiva: Both general principles and all details were given at Sinai itself, then repeated again later by Moshe Rabbeinu as needed.

This debate reflects two approaches: According to Rabbi Yishmael (a Kohen Gadol, representing a tzaddik), it suffices for one’s service of Hashem to receive an initial infusion or general inspiration (like hearing Shema in morning and evening), which carries through all daily details. Rabbi Akiva (descended from converts—a Baal Teshuvah) insists that every detail must be infused with that original intensity from Sinai itself.

5. Tzaddik vs Baal Teshuvah: Spiritual Psychology

The difference between Rabbi Yishmael’s tzaddik approach and Rabbi Akiva’s baal teshuvah approach can be understood through their spiritual psychology:

• A tzaddik serves Hashem consistently without deviation; his initial connection suffices throughout his day or life.
• A baal teshuvah has tasted distance from holiness and must constantly renew his connection with greater intensity lest he falter again.

This is illustrated by Rabbi Akiva’s own life story: he came from non-Jewish ancestry yet became one of our greatest sages through immense self-sacrifice for Torah—even giving up his life with love for Hashem (b’chol nafshecha—“with all your soul”, as recited in Shema). When asked how he could endure such suffering he replied that all his life he yearned for an opportunity to demonstrate ultimate love for Hashem even under duress.

This reflects how some people need only periodic reminders (like tzaddikim), while others require constant renewal (like baalei teshuvah) due to their backgrounds or struggles with temptation (yetzer hara). Sometimes we are like tzaddikim—steady with just morning inspiration—while other times we need ongoing reminders throughout our day or life stages.

6. Applying These Lessons in Our Lives

This duality plays out practically: Some days we wake up feeling grateful—modeh ani, thank you Hashem!—and that carries us through everything else calmly and steadily like a tzaddik whose initial inspiration suffices for all details ahead.

Other days require more effort—we need extra chapters of Tehillim or additional sources of inspiration because we feel less stable or secure spiritually—mirroring a baal teshuvah’s ongoing vigilance against slipping back into old habits or mistakes.

This also relates to age: In youth we may experiment or stray more easily (requiring constant reminders), while maturity brings greater stability but still demands humility before Hashem’s help (Lulei Hashem ozro lo yachol lo—if not for God’s help one could not overcome temptation). No matter our stage in life or level of spiritual attainment, we always need divine assistance and must pray for strength against challenges both internal and external.

7. Bechukosai: Toil in Torah as Engraving on Our Hearts

The second portion this week begins with Im bechukosai teileichu v’es mitzvosai tishmoru v’asisem osam—if you walk in My statutes and keep My commandments… What does it mean “if you walk in My statutes”? Statutes (chukim) usually refer to laws without rational explanation (as opposed to mishpatim, rational laws, or edot, testimonial laws).

If “walking in My statutes” simply meant keeping mitzvos generally, why repeat “if you keep My commandments” right after? Rashi explains that here “bechukosai teileichu” means laboring intensely in Torah study—not just learning superficially but truly working hard until Torah becomes part of us.

The word “bechukosai” also hints at engraving (chakika). When something is engraved rather than written superficially (like ink on parchment), it becomes inseparable from its medium—it cannot be erased even if covered by dust or dirt. So too should Torah become engraved upon our hearts—chakuk al luach libam—a permanent part of our being rather than something external or temporary.

8. Conclusion: Bringing Light Through Engraved Connection

The lesson is clear: We must strive not just for superficial observance but deep internalization—engraving Torah values upon ourselves through toil and effort so they become part of who we are. This applies equally to our relationship with Hashem as well as our love toward others—making goodness intrinsic rather than merely added on top.

May Hashem help us connect deeply with Him through Torah study and mitzvos engraved upon our hearts. May He protect us from further sorrow and bring only good news—for ourselves, our families, our communities—and send Moshiach speedily so all pain will be transformed into joy soon in our days! Amen.