By Michael R. Mantell, Ph.D.
SAN DIEGO — Nechemta, a message of comfort, hope, and peace often heard at the close of a rabbi’s sermon, is something we can always benefit from hearing, but particularly with increased antisemitism that we are facing daily, it strikes me as an even more cherished message. In this week’s Torah readings, we learn of a society based on benevolence and kindheartedness that episodically reconstructs itself so as not to be deep-rooted in disregarding the needs and rights of others.
As this third book of the Torah, the middle book, comes to an end, we are given nechemta, with a hopeful view of future generations. The parasha tells us, “If you follow My statutes and observe My commandments and perform them, I will give you rains in their time, the Land will yield its produce, and the tree of the field will give forth its fruit. Your threshing will last until the vintage…and I will grant peace in the Land…You will pursue your enemies, and they will fall by the sword before you…”
Yes, we are also given tochahah, a collection of terrifying curses warning that we will face defeat, pain, suffering, and the devastation of illness if we disobey Hashem’s commandments. This list is so chilling that we traditionally chant them quietly and quickly during the Torah reading. Much seems to depend on our maintaining faith in, and being in an active relationship with, Hashem. “I in turn will do this to you: I will wreak misery upon you—consumption and fever, which cause the eyes to pine and the body to languish; you shall sow your seed to no purpose, for your enemies shall eat it.”
Behar commands us to treat our fellow human beings with dignity and respect, regardless of their social status. Behukotai encourages us to be generous and charitable, sharing our blessings with those in need. Behar also teaches us the value of land and property. We should be good stewards of the earth and use our resources wisely. This means taking care of our environment and using our possessions for good purposes. Related to this, Rabbi Paysach Krohn emphasizes the significance of the shemittah (Sabbatical) year, representing a fundamental change in our relationship with Hashem. We are asked to relinquish our ownership of the land and allow it to lie fallow for a year. This teaches us to recognize that ultimately, everything belongs to Hashem and we are merely stewards of his gifts. Rabbi Krohn further emphasizes that shemittah is not just a law, but a transformative experience that can inspire us to live with greater trust and faith in Hashem. Rabbi Yissochar Frand emphasizes that this is a valuable lesson and opportunity for us all to internalize, even if we don’t observe shemittah in the literal sense. From a psychological perspective, this shemittah year may be seen as a time not only for the land to rest but to remind us of the value of resting and focusing inward on our spiritual growth and renewal. Rest and self-care are important for our mental health and wellbeing. It is important to take time to rest, recharge, and focus on our spiritual lives, which can help us feel more centered and grounded.
The misery, terror, anxiety, panic, shock of beh-hala brings true fright and confusion. Perhaps this is an early example of “fight-flight” that we hear so much about today. We run or freeze in the face of extreme anxiety. In the readings this week, we learn about the blessings and curses that come with following or disobeying Hashem’s commandments. This teaches us about the importance of taking responsibility for our actions and the consequences that come with them. It also reminds us that our choices have a ripple effect on our lives and the lives of those around us. Rabbi Meir Soloveitchik explains that even if we have strayed from the “right path,” we can always return and seek forgiveness from Hashem and from those we have wronged. This teaches us to be humble and to recognize our own fallibility, while also striving to improve ourselves and our relationships with others.
In Chapter three of Shaar Bitachon, the Chovot Lavavot teaches us that one way to increase our calm, our faith and our belief in Hashem is to think actively and purposefully about the kindness He has shown to us individually and communally. “Gratitude is medicine,” and adds fuel to our faith and trust. In today’s world of beh-hala, with effort, mindful focus, and attention, slowing down our pace, we can begin turning toward the blessings that are indeed in our lives.
Hashem is portrayed as punishing us, cursing us, if we disobey Him. We can come to see Hashem as hard, mean, and angry. To some, He may appear to be simply waiting for us to flounder, make a mistake and disobey Him. How can we be expected to continue to have faith in Hashem when He allows such devastation to occur in our lives? I believe that Hashem is not condemnatory, he’s restorative. He wants to put us back on the right path so we can become who we were created to be. Behukotai reminds us that our blessings are contingent on our obedience to Hashem’s commandments. The Chasam Sofer notes that this is not meant to be a source of fear or punishment, but rather an opportunity for growth and self-improvement. By following Hashem’s commandments, we can cultivate a deeper sense of spirituality and meaning in our lives.
As we master our fears with faith, determination, and truth, as we understand and replace the erroneous stories that we tell ourselves, we can feel empowered and free. Ralph Waldo Emerson once observed, “Do the thing you fear, and the death of that fear is certain.” Holding on to our Etz Chayim, our tree of life, our source of truth, offers protection, comfort, and profound meaning. After all, “its ways are ways of pleasantness, and all its paths are peace.”
Hashem is always looking out for us. It may not be obvious, we may not discern His hand in our lives, we may take His assistance for granted and it’s easy to overlook His continuous kindness in our lives. By deliberately envisaging, meditating, on Hashem’s past and current acts of benevolence, we will grow in our resilience, equanimity, and faith.
In Pirkei Avot 4:5 we read, “Rabbi Ishmael the son of Rabbi Yossi would say: ‘One who learns Torah in order to teach is given the opportunity to learn and teach. One who learns in order to do, is given the opportunity to learn, teach, observe, and do.'” To feel love without demonstrating love is empty. Feeling grateful is one thing. Demonstrating gratitude is another. Emptiness and strife will lead to tochaha.
To experience the fullness of nechemta we would wisely be a committed, active, “doing” partner in relationship with Hashem. When we are in that place, living lives of value, the world is filled with comfort, even amid sorrow. Expressing gratitude, savoring the true joys in life, cultivating optimism, nurturing relationships, these are behaviors of happy people, these are their choices. Those who live with sorrow and unhappiness, often forget that they have choices and allow their behaviors to fall, betraying their relationship with Hashem, alienating themselves from His watchful, comforting hand. The teachings in Behar and Behukotai emphasize the importance of responsibility, fairness, and compassion. By applying these principles in our daily lives, we can cultivate a more fulfilling and meaningful existence.
When this week’s Torah reading is completed, we chant, “Chazak, chazak, v’nicthazek.” Be Strong. Be Strong. And let us be strengthened by one another.
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Michael R. Mantell, Ph.D., prepares a weekly D’var Torah for Young Israel of San Diego, where he and his family are members. They are also active members of Congregation Adat Yeshurun. He may be contacted via michael.mantell@sdjewishworld.com