This Shabbat we read Parhsat Bechokutai, the final parsha of Sefer Vayikra. As we read through the parsha, it seems fitting that we conclude the book of ceremonial and ritual law with the detailed description of the blessing we will experience if we follow the Torah as well as the curses we will suffer from if we turn away from the mitzvot.
What is perhaps more perplexing is the section at the end of the parsha that describes the various gifts and donations an individual might bring to the Temple. In noting the surprising placement of these verses, Rabbi Liebtag points out that Sefer Vayikra begins with the laws regarding the voluntary offerings in the Mishkan, and ends similarly with the laws of the voluntary donations one might give to the Beit Hamikdash.
The entirety of Sefer Vayikra, which deals with specific obligations and prohibitions that fall upon us and includes in it the dramatic consequences of disregarding Torah laws, might make the practice of Judaism seem quite onerous and demanding. And so, by bookending the Sefer with these voluntary offerings and donations reminds us of the ideal way to serve Hashem – with a true and inherent desire to serve the Divine and relate to the infinite. From this intentional opening and closing of the sefer we learn that like the voluntary offering, every mitzvah is intended to be an individual expression of commitment to Hashem and should reflect our desire to come closer to Hashem.
The theme of relating to Hashem with a deep desire to do so carries on throughout the parsha and is most fitting for this time of the Jewish year. The Gomorrah (Megila 13b) tells us that we read the curses of Sefer Devarim before Rosh Hashana and we read the curses of Sefer Vayikra before Shavuot in order that we finish the year with its curses and begin the year with only bracha. The Gomorrah explains further that Shavuot is a New Year for the trees, as the amount of fruit is determined on this holiday. There is, of course, a much deeper way to understand this seemingly esoteric concept that gives insight into the importance of not only learning Torah, but also yearning for it.
Rav Meir Goldvicht explains that the Torah compares a Jew to a tree - Ki ha'adam eitz hasadeh (for man is the tree of the field, Devarim 20:19) – because man’s service to Hashem parallels the three main structures of the tree. Our roots are our prayers, the direct connection with the source of our very existence; our trunk is Torah learning that is the pillar of our lives; and finally, our fruit are the good deeds that we do and the different ways in which we express and channel our spirituality in the surrounding world.
And so, on Shavuot, it is not merely the amount of fruit trees will bare that is decreed, but the amount of fruit that we will be able to produce is determined—how well and how much will we be able to attain higher spiritual heights over the coming year. On the surface, this idea is actually quite puzzling, as we know that one of the fundamental beliefs of Judaism is that everything is in the hands of Hashem, except the fear of Heaven. So how can Hashem decree now how much I will grow spiritually on this one day of Shavuot if spiritual growth lies in our hands, so to speak?
It is in the days leading up to Shavuot and on the day itself that we receive the Torah anew as if for the very first time that we decide how much spiritual growth we will have over the year - as we decide whether we will accept the Torah willingly and excitedly from start. It is to our enthusiasm that Hashem responds and grants us the opportunity to continue to perform Torah and mitzvot, as the Mishneh Torah explains:
G-d also promised us in the Torah that if we observe it with joy...He will remove from us all things that may prevent us from fulfilling it…He will bestow upon us all blessings that bolster our hand to observe the Torah such as abundant food, peace, and much gold and silver, in order that we should not need to preoccupy ourselves all our days with our material needs but be free to learn the wisdom and observe the commandments by which we shall merit the life of the World To come (Hilchot Teshuva 9:1).
With these powerful words we can also understand why a life of Torah and mitzvot ushers in the many blessings described in our parsha – it is when we act as though each mitzvah is an opportunity to get closer to Hashem that Hashem grants us a blessed life –a life in which we are able to perform immerse ourselves in Torah learning and observance as a means to come closer to Hashem.
This is, not surprisingly or coincidentally, the lesson we learn perhaps most poignantly from Rabbi Shimon Bar Yochai, whose life we commemorate on Lag BaOmer this motzai Shabbat. Rashbi, as he is often called, is most celebrated for his excitement for Torah learning and practice. It is only so fitting that the day we celebrate his life is the day that marks the end of the mourning period of the Sefira – as he was a Torah scholar who demonstrated a dedication to discovery of the deeper layers of Torah and promoted a passion for Torah learning on all levels.
As the Sefer comes to a close, we call out together Chazak chazak venitchazek – let us be strong and strengthen others. May we find strength in the lessons of Lag BaOmer and learn from the model of Rabbi Shimon Bar Yochai - whose greatest joy in life was derived from his dedication to understanding and practicing Torah truths and ideals, inspire us to start the spiritual New Year with excitement and enthusiasm – so that we can en sure that this year will be one that is filled Torah and mitzvot - with bracha, hatzlacha, and simcha.
Shabbat Shalom, Taly
