Parshiyot Behar-Bechukotai

After describing the brachot that Hashem will bestow upon a faithful nation of Israel, the parsha spends the bulk of its remainder detailing the disastrous punishments that would befall a sinful Israel. In the same way, our haftarah shares the harsh words of Yirmiyahu, who condemns the people of his time for their faithlessness. Similar to Moshe Rabbeinu’s prophecies of rampant idolatry that would fill the land in the future, Yirmiyahu, in our haftarah, censures his generation for their widespread practice of avodah zarah in Eretz Hakodesh. Furthermore, the Torah criticizes Israel for their (future) failure to observe the shemitah year, indicating that it would be that sin that would cause their exile from the land. And, although Yirmiyahu never mentions that trespass, it is quite fascinating that, as Rav Yissachar Ya’akovson notes, the only time in all of sifrei nevi’im (the books of the prophets) where the root form sh,m,t is used to mean abandoning or canceling is found in this very haftarah where the navi subtly uses the term to indicate that Israel will be forced to abandon her land.

Over the years it has been our practice to uncover the similarities, the connections, between the haftarah and the weekly parsha through which we’ve learned important lessons. But it is equally true that we often focus on the contrasts between both readings and, by doing so, illuminate more subtle teaching that the nevi’im leave for us. In comparing this week’s second parsha of Bechukotai with our haftarah, one contrast stands out and should be analyzed. While both texts include harsh condemnations of Israel, the parsha introduces the “tochacha” with a list of brachot. The haftarah, however, introduces the punishments awaiting the idolatrous nation that turned away from God with a description of how the pagan neighbors of Israel would awaken to the greatness of Hashem and would turn away from their false idols. Yirmiyahu omits any blessings, any comforting words, before condemning his people. Yet, if we ponder the navi’s message, we will find a most powerful lesson that he passes down to us, a lesson which, if heeded, will become the greatest blessing we can hope for.

Although the haftarah makes no mention of the failure of Israel to observe shemitah, a sin upon which the Torah does focus, it does underscore the very reason for that failure. Yirmiyahu cries out, “Arur hagever asher yivtach ba’adam—Cursed is one who depends upon man,” and instead teaches, “Baruch hagever asher yivtach baShem—Blessed is one who trusts in God.” This is precisely the great challenge of shemitah observance: to trust that God will provide enough for all during the sabbatical year when working the field was prohibited. It requires a tremendous leap of faith to cease producing any grain, fruits or vegetables and to rely solely upon God. And yet, that is precisely what Hashem requires. And we might wonder whether it is a fair demand to make of us.

I would answer with a resounding “YES!”

Why?

Because the story of Israel has always been a story of miracles. From the time of her creation, Israel has experienced a supernatural existence. From the plagues to the splitting of the Yam Suf, from the daily mann to the protective cloud, from the parting of the Yarden to the conquest of the land, they had been witnesses to the most remarkable wonders human beings had ever seen. Hashem had every right to expect a faith-filled people, a nation that would remember its history and show gratitude to the One Who had kept them alive. And to show that gratitude and that belief through the observance of the shemitah laws.

And yet they still didn’t thank—because they didn’t believe.

Had they believed they would have had no need for a tochacha.

Had they remembered—they would have believed.

Our generation, perhaps even more than past ones, need only open its eyes to see the daily miracles that greet them.

And when we sharpen that vision we would celebrate Hashem and strengthen our emunah and celebrate the shemitah.

Rabbi Neil Winkler is the rabbi emeritus of the Young Israel Fort Lee and now lives in Israel.