Portal:Judaism/Weekly Torah portion/Bechukotai

Bechukotai (בחוקותי) Leviticus 26:3–27:34 The Weekly Torah portion in synagogues on Shabbat, Saturday, — “I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the nations, that I might be their God." (Leviticus 26:45.)

God promised that if the Israelites followed God’s laws, God would bless Israel with rains in their season, abundant harvests, peace, victory over enemies, fertility, and God’s presence. But if the Israelites did not observe God’s commandments, God would wreak upon Israel misery, consumption, fever, stolen harvests, defeat by enemies, poor harvests, attacks of wild beasts, pestilence, famine, desolation, and timidity. Those who survived would be removed to the land of their enemies, where they would become heartsick over their iniquity, confess their sin, and atone. God promised then to remember God’s covenants with Jacob, Isaac, Abraham, and the ancients whom God freed from Egypt.

God told Moses to instruct the Israelites that when anyone vowed to offer God the value of a human being, a scale of values would apply. But if a vower could not afford the payment, the vower was to appear before the priest, and the priest was to assess the vower according to what the vower could afford. If the vow concerned an animal that could be brought as an offering, the animal was to be holy, and one could not exchange another for it, and if one did substitute one animal for another, the thing vowed and its substitute were both to be holy. If the vow concerned an unclean animal that could not be brought as an offering, the vower was to present the animal to the priest, the priest was to assess it, and if the vower wished to redeem it, the vower was to add one-fifth to its assessment. No firstling of a clean animal could be consecrated, for it already belonged to God. But a firstling of an unclean animal could be redeemed at its assessment plus one-fifth, and if not redeemed, was to be sold at its assessment. If one consecrated a house to God, the priest was to assess it, and if the vower wished to redeem it, the vower was to add one-fifth to the assessment. If one consecrated to God land of one’s ancestral holding, the priest was to assess it in accordance with its seed requirement. If the vower consecrated the land after the jubilee year, the priest was to compute the price according to the years left until the next jubilee year, and reduce the assessment accordingly. If the vower wished to redeem the land, the vower was to add one-fifth to the assessment and retain title, but if the vower did not redeem the land and the land was sold, it was no longer to be redeemable, and at the jubilee the land was to become the priest's holding. If one consecrated land that one purchased (not land of ancestral holding), the priest was to compute the assessment up to the jubilee year, the vower was to pay the assessment as of that day, and in the jubilee the land was to revert to the person whose ancestral holding the land was. But nothing that one had proscribed for God (subjected to cherem) could be sold or redeemed, and no human being proscribed could be ransomed, but he was to be put to death. All tithes from crops were to be God’s, and if one wished to redeem any of the tithes, the tither was to add one-fifth to them. Every tenth head of livestock was to be holy to God, and the owner was not to choose among good or bad when counting off the tithe.

Hebrew and English Text

Hear the parshah chanted

Commentary from the Ziegler School of Rabbinic Studies at the American Jewish University (Conservative)

Commentary from the Jewish Theological Seminary of America (Conservative)

Commentary by the Union for Reform Judaism (Reform)

Commentaries from Project Genesis (Orthodox)

Commentaries from Chabad.org (Orthodox)

Commentaries from Aish HaTorah (Orthodox)

Commentaries from the Jewish Reconstructionist Federation (Reconstructionist)

Commentaries from My Jewish Learning (trans-denominational)