Bechukotai: Recognizing Consequences

ByRabbi Ruhi Sophia Rubenstein

בָּרוּךְ אַתָּה ה׳ אֱלֹהֵינוּ מֶלֶך הָעוֹלָם אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה

בְּרוּךֶ אַתֶה חֲוָיָה שְׁכִינּוּ רוּחַ הָעוֹלָם אֲשֶׁר קִדַשְׁתַנוּ בְּמִצְוֹתֶיהֶ וְצִוְתָנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה

בְּרוּכָה אַתְּ יָהּ אֱלֹהָתֵינוּ רוּחַ הָעוֹלָם אֲשֶׁר קֵרְבָתְנוּ לַעֲבוֹדָתָהּ וְצִוְתָנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה

Blessings for learning and studying Torah

Berakhot 11b:

Barukh atah Adonai Eloheinu melekh ha’olam asher kid’shanu b’mitzvotav v’tzivanu la’asok b’divrei Torah

Nonbinary Hebrew Project:

B’rucheh ateh Khavayah Shekhinu ruach ha’olam asher kidash’tanu b’mitzvotei’he v’tziv’tanu la’asok b’divrei Torah

Feminine God Language:

Brukhah at Ya Elohateinu ruach ha’olam asher keir’vat’nu la’avodatah v’tziv’tavnu la’asok b’divrei Torah

Not Just Chance: Intentional Choice
A D’var Torah for Parshat Bechukotai by Rabbi Gila Colman Ruskin at https://truah.org/resources/parshat-bechukotai-gila-colman-ruskin-moraltorah/
When a particular word occurs only seven times in the entire Bible, and all seven occurrences are in one chapter, we pay attention. Something important is being communicated. The word keri (kuf–resh–yod) serves as the justification of the dreadful curses in Parshat Bechukotai. If we behave towards God with keri, then God will behave towards us with keri.

ויקרא כ״ו:י״ג-כ״ד

אֲנִ֞י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֗ם אֲשֶׁ֨ר הוֹצֵ֤אתִי אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם מִֽהְיֹ֥ת לָהֶ֖ם עֲבָדִ֑ים וָאֶשְׁבֹּר֙ מֹטֹ֣ת עֻלְּכֶ֔ם וָאוֹלֵ֥ךְ אֶתְכֶ֖ם קֽוֹמְמִיּֽוּת׃ {פ}
וְאִם־לֹ֥א תִשְׁמְע֖וּ לִ֑י וְלֹ֣א תַעֲשׂ֔וּ אֵ֥ת כׇּל־הַמִּצְוֺ֖ת הָאֵֽלֶּה׃ וְאִם־בְּחֻקֹּתַ֣י תִּמְאָ֔סוּ וְאִ֥ם אֶת־מִשְׁפָּטַ֖י תִּגְעַ֣ל נַפְשְׁכֶ֑ם לְבִלְתִּ֤י עֲשׂוֹת֙ אֶת־כׇּל־מִצְוֺתַ֔י לְהַפְרְכֶ֖ם אֶת־בְּרִיתִֽי׃ אַף־אֲנִ֞י אֶֽעֱשֶׂה־זֹּ֣את לָכֶ֗ם וְהִפְקַדְתִּ֨י עֲלֵיכֶ֤ם בֶּֽהָלָה֙ אֶת־הַשַּׁחֶ֣פֶת וְאֶת־הַקַּדַּ֔חַת מְכַלּ֥וֹת עֵינַ֖יִם וּמְדִיבֹ֣ת נָ֑פֶשׁ וּזְרַעְתֶּ֤ם לָרִיק֙ זַרְעֲכֶ֔ם וַאֲכָלֻ֖הוּ אֹיְבֵיכֶֽם׃ וְנָתַתִּ֤י פָנַי֙ בָּכֶ֔ם וְנִגַּפְתֶּ֖ם לִפְנֵ֣י אֹיְבֵיכֶ֑ם וְרָד֤וּ בָכֶם֙ שֹֽׂנְאֵיכֶ֔ם וְנַסְתֶּ֖ם וְאֵין־רֹדֵ֥ף אֶתְכֶֽם׃ וְאִ֨ם־עַד־אֵ֔לֶּה לֹ֥א תִשְׁמְע֖וּ לִ֑י וְיָסַפְתִּי֙ לְיַסְּרָ֣ה אֶתְכֶ֔ם שֶׁ֖בַע עַל־חַטֹּאתֵיכֶֽם׃ וְשָׁבַרְתִּ֖י אֶת־גְּא֣וֹן עֻזְּכֶ֑ם וְנָתַתִּ֤י אֶת־שְׁמֵיכֶם֙ כַּבַּרְזֶ֔ל וְאֶֽת־אַרְצְכֶ֖ם כַּנְּחֻשָֽׁה׃ וְתַ֥ם לָרִ֖יק כֹּחֲכֶ֑ם וְלֹֽא־תִתֵּ֤ן אַרְצְכֶם֙ אֶת־יְבוּלָ֔הּ וְעֵ֣ץ הָאָ֔רֶץ לֹ֥א יִתֵּ֖ן פִּרְיֽוֹ׃ וְאִם־תֵּֽלְכ֤וּ עִמִּי֙ קֶ֔רִי וְלֹ֥א תֹאב֖וּ לִשְׁמֹ֣עַֽ לִ֑י וְיָסַפְתִּ֤י עֲלֵיכֶם֙ מַכָּ֔ה שֶׁ֖בַע כְּחַטֹּאתֵיכֶֽם׃ וְהִשְׁלַחְתִּ֨י בָכֶ֜ם אֶת־חַיַּ֤ת הַשָּׂדֶה֙ וְשִׁכְּלָ֣ה אֶתְכֶ֔ם וְהִכְרִ֙יתָה֙ אֶת־בְּהֶמְתְּכֶ֔ם וְהִמְעִ֖יטָה אֶתְכֶ֑ם וְנָשַׁ֖מּוּ דַּרְכֵיכֶֽם׃ וְאִ֨ם־בְּאֵ֔לֶּה לֹ֥א תִוָּסְר֖וּ לִ֑י וַהֲלַכְתֶּ֥ם עִמִּ֖י קֶֽרִי׃ וְהָלַכְתִּ֧י אַף־אֲנִ֛י עִמָּכֶ֖ם בְּקֶ֑רִי וְהִכֵּיתִ֤י אֶתְכֶם֙ גַּם־אָ֔נִי שֶׁ֖בַע עַל־חַטֹּאתֵיכֶֽם׃

Leviticus 26:13-24

I יהוה am your God who brought you out from the land of the Egyptians to be their slaves no more, who broke the bars of your yoke and made you walk erect. But if you do not obey Me and do not observe all these commandments, if you reject My laws and spurn My rules, so that you do not observe all My commandments and you break My covenant, 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. I will set My face against you: you shall be routed by your enemies, and your foes shall dominate you. You shall flee though none pursues. And if, for all that, you do not obey Me, I will go on to discipline you sevenfold for your sins, and I will break your proud glory. I will make your skies like iron and your earth like copper, so that your strength shall be spent to no purpose. Your land shall not yield its produce, nor shall the trees of the land yield their fruit. And if you go keri toward Me and refuse to obey Me, I will go on smiting you sevenfold for your sins. I will loose wild beasts against you, and they shall bereave you of your children and wipe out your cattle. They shall decimate you, and your roads shall be deserted. And if these things fail to discipline you for Me, and you remain keri to Me, I too will go with keri to you: I in turn will smite you sevenfold for your sins.

רש"י על ויקרא כ״ו:כ״א:א׳

ואם תלכו עמי קרי. רַבּוֹתֵינוּ אָמְרוּ עֲרַאי, בְּמִקְרֶה, שֶׁאֵינוֹ אֶלָּא לִפְרָקִים, כֵּן תֵּלְכוּ עֲרַאי בְּמִצְווֹת; וּמְנַחֵם פֵּרֵשׁ לְשׁוֹן מְנִיעָה, וְכֵן "הֹקַר רַגְלְךָ" (משלי כ"ה), וְכֵן "יְקַר רוּחַ" (שם י"ז), וְקָרוֹב לָשׁוֹן זֶה לְתַרְגּוּמוֹ שֶׁל אֻנְקְלוֹס, לְשׁוֹן קֹשִׁי, שֶׁמַּקְשִׁין לִבָּם לִמָּנַע מֵהִתְקָרֵב אֵלַי:

Rashi on Leviticus 26:21:1

ואם תלכו עמי קרי — Our Rabbis said (Sifra, Bechukotai, Chapter 5 5): this word signifies “irregularly”, “by chance” (מקרה), which is a thing that happens only occasionally; thus this means: if you will follow the commandments irregularly. Menachem explains it as an expression for “refraining”. Similar is, (Proverbs 25:17) “Refrain (הוקר) thy foot [from thy neighbour’s house]”; (Proverbs 17:27) “of a refraining (יקר) spirit”. This meaning approximates to the translation given by Onkelos which is a term denoting “stubbornness” (קושי) — that they harden their hearts so as to refrain from coming near unto Me.

אבן עזרא על ויקרא כ״ו:כ״א:א׳

קרי. אמרו רבים שפירושו גבורה ונצוח כאיש שיחזק לבו ולא יפחד למען שלא ינוצח ואין ריע לו וי״א שהוא מגזרת כל הקורו׳‎ והטעם שאמר בדברי הפלשתים כי לא ידו נגעה בנו מקרה הוא ועל ב׳‎ הפירושי׳‎ יחסר בי״ת כמו כי ששת ימים או יהי כן תלכו עמי הליכת קרי כאשר הראיתיך רבים כאלה והנה כתוב כחטאתיכם ולא יוסיף עליכם ועל חטאתיכם דבק עם ליסרה אתכם הטעם בעבור חטאתיכם:

Ibn Ezra on Leviticus 26:21:1

CONTRARY. Many say that the meaning of keri (contrary) is power and might. You will act like a person who hardens his heart and is not afraid that he will be defeated. The word keri has no neighbor. Other say that the word keri is related to korot (befallen) in all that had befallen (Gen. 42:29). Its meaning is found in what Scripture says in the account of the Philistines wherein we read, it is not His hand that smote us; it was a chance (mikreh) that happened to us (I Sam. 6:9). According to both interpretations the word keri is missing a bet. It is like the word sheshet (six) in for in six days (Ex. 20:11). Or, ve-im telekhu immi keri (and if you walk contrary unto Me) is to be read as if written ve-im telekhu immi halikhat keri (if you walk, a contrary walk, unto Me). I have already shown you many such instances. Note, our verse reads according to your sins. God will not add to the sins. Al chatatekhem (for your sins) (v. 18) is connected to le-yasserah etkhem (chastise you). The meaning of al chatatekhem (for your sins) is because of your sins.

חזקוני, ויקרא כ״ו:כ״א:א׳-ב׳

ואם תלכו עמי קרי לומר אינו ענין קבוע רק מקרה הוא. שבע כחטאתיכם שבע מכות כשם שאתם חוטאים בשנת השבע.

Chizkuni, Leviticus 26:21:1-2

ואם תלכו עמי קרי, “but if you will walk with Me as if what happens to you is only coincidental;” שבע על חטאתכם, “seven plagues;” just as your sins were committed by ignoring the legislation governing activities in the seventh year.

אור החיים על ויקרא כ״ו:כ״א:א׳

ואם תלכו עמי קרי. לצד שמכות אלו הם מכות המרגישות ומכירות השגחה כי ה' מיסר אותם, וכשאין חוזרים בתשובה אין מענה אלא לומר קרי הוא זו:

Or HaChaim on Leviticus 26:21:1

אור החיים על ויקרא כ״ו:כ״א:א׳-ב׳

ואם תלכו עמי קרי. לצד שמכות אלו הם מכות המרגישות ומכירות השגחה כי ה' מיסר אותם, וכשאין חוזרים בתשובה אין מענה אלא לומר קרי הוא זו: שבע כחטאתיכם. הגם שלא הרשיעו בעבירות חדשות אף על פי כן כיון שלא חזרו אחר היסורין יחשב להם כעושים מחדש:

Or HaChaim on Leviticus 26:21:1-2

ואם תלכו עמי קרי, "and if you walk contrary unto Me, etc." Inasmuch as the afflictions which have been visited upon the Jewish people are clearly the hand of G'd, their failure to react is described as walking contrary to G'd. שבע כחטאתיכם, "seven times more, according to your sins." Even though the Israelites had not become guilty of additional sins the fact that they had not become penitent is accounted as if the sins had been committed anew.

רבנו בחיי, ויקרא כ״ו:כ״א:א׳

ואם תלכו עמי קרי. זו דרך התורה, כאשר יצליחו עניניו של אדם ויצאו לו על הנכונה, שיתבונן בעצמו וישית אל לבו כי הוא חסד הש"י, לא מפני זכותו ומעשיו הטובים, וכענין שכתוב (דברים ט׳:ה׳) לא בצדקתך וביושר לבבך, וכאשר יבואו עליו צרות ומקרים שיודה עלי פשעו לה', ויחשוב כי אין זה אלא מצד חטאו, ולא שיתלה אותם במקרה, כי אם יתלה זה במקרה הנה הקב"ה יוסיף לו מאותו מקרה, וזה שאמר ואם באלה לא תוסרו לי והלכתם עמי קרי והלכתי אף אני עמכם בקרי, וכן אמר עוד ואם בזאת לא תשמעו לי והלכתם עמי בקרי והלכתי עמכם בחמת קרי, כלומר אשפכנו עליכם בחמה.

Rabbeinu Bahya, Vayikra 26:21:1

ואם תלכו עמי קרי, “and if you behave casually with me, etc. This is the way a Torah-oriented Jew relates to his experiences: if he is successful in his endeavours he does not credit his astuteness with his success but sees in it an act of loving kindness by Hashem; he certainly does not think that he was so deserving an individual that G’d rewarded him for his righteousness by granting him this success. This is the Torah’s warning in Deut. 9,5: “not because of your righteousness and the uprightness of your heart are you coming to possess their land, etc.” However, if bad fortune strikes a Torah-observant Jew (or what he perceives as bad fortune), the first thing he must do is to confess his personal inadequacies and assume that the reason for his afflictions are sins which he committed; on no account is he to attribute his misfortune to “bad luck,” i.e. to coincidence. If he were to make the mistake of doing so he will find that G’d adds more such “bad luck” as a punishment for his mistaken attitude. In other words, the mistaken notion that his fate was due to coincidence, מקרה, causes G’d to add more such מקרים"“. This is what is meant when G’d said in verse 24: “also I will behave toward you with casualness.” The Torah repeats the same sentiment in verse 28 in an accentuated form. In that instance the קרי will be an expression of G’d’s anger, חמה. It will appear as if G’d is “unloading” a measure of such coincidences on the Jew who refuses to heed the warnings expressed here.

Not Just Chance: Intentional Choice
A D’var Torah for Parshat Bechukotai by Rabbi Gila Colman Ruskin at https://truah.org/resources/parshat-bechukotai-gila-colman-ruskin-moraltorah/
What could we do to God that is so hostile, contrary, or random that it warrants the curses of pestilence, cannibalism, or mauling by beasts described in chapter 26 of Leviticus? Perhaps what keri implies is a lack of intentionally righteous, consistent connection with the Divine and fulfillment of the covenant. Keri may imply that although we might occasionally show up for community, family, and ritual, we do not consider covenantal behavior to be incumbent upon us on a daily, weekly, monthly basis. The very idea of having an obligatory covenantal responsibility is either offensive to us as a violation of “free choice” or “too coercive.”