TORAH: Leviticus 25:1-27:34
HAFTARAH: Jeremiah 16:19-17:14
GOSPEL: Luke 4:14-22; Matthew 16:20-28
Portion Outline:
Behar
The thirty-second reading from the Torah and second-to-last reading from the book of Leviticus is called Behar, which means “On the Mountain.” The name comes from the first words of the first verse of the reading, which could be literally translated to read, “The LORD then spoke to Moses on Mount Sinai” (Leviticus 25:1). This portion from the Torah introduces the laws of the sabbatical years, the jubilee and laws concerning redemption. In most years, synagogues read Behar together with the following portion, Bechukotai.
Bechukotai
The last reading from the book of Leviticus is called Bechukotai, which means “In My Statutes.” The name comes from the first verse of the reading, which begins with the words “If you walk in My statutes …” (Leviticus 26:3). This last reading from Leviticus promises blessings and rewards for Israel if they will keep the Torah, but punishment and curses if they break the commandments of the Torah. The last chapter discusses laws pertaining to vows, valuations and tithes. In most years, synagogues read Bechukotai together with the preceding portion, Behar.
Torah
Leviticus 25:1 The Sabbatical Year
Leviticus 25:8 The Year of Jubilee
Leviticus 26:1 Rewards for Obedience
Leviticus 26:14 Penalties for Disobedience
Leviticus 27:1 Votive Offerings
Prophets
Jer 16:14 God Will Restore Israel
Jer 17:1 Judah’s Sin and Punishment
Jer 17:14 Jeremiah Prays for Vindication
Jer 17:19 Hallow the Sabbath Day
Portion Commentary:
The Physical Is Spiritual
Is there a hard line between the tangible and the heavenly?
If you walk in My statutes and keep My commandments so as to carry them out, then I shall give you rains in their season. (Leviticus 26:3–4)
The neo-Platonic philosophical mode of thought divides existence into a physical realm and a spiritual realm. The physical realm is composed of matter and everything tangible. The spiritual realm is intangible and ethereal. This kind of thinking, where everything is relegated either to the spiritual or to the physical, is called dualism. In the early days of Christianity, the interpretation of the Bible was influenced by the dualist approach. Physical matter was generally seen as carnal and evil while lofty, spiritual concepts were seen as the true and noble pursuits.
In Torah, the distinctions between physical and spiritual are not so clear. The whole physical world is spiritual because God created it. The physical world was created out of the spiritual, and the spiritual is inherently present in all physical form and action. Therefore, in Jewish thought, it is a false dichotomy to separate the physical from the spiritual.
From Moses’ point of view, receiving adequate rainfall, peace, and prosperity was a spiritual blessing. Just because it is measurable in physical terms does not diminish its spiritual significance. It is a gift from God, and God is spirit.
This line of thought did not sit well with the early church fathers. Many of them regarded it as a “carnal” and “Jewish” way of thinking that blurred the line between spiritual and physical realities. They chose to interpret the Scriptures “spiritually,” meaning that things like the curses and blessings were merely metaphors for spiritual rewards and punishments. They took it even further and taught that God did not want His people to literally, physically obey the commandments of the Torah. Instead, the physical commandments of the Torah were symbolic of spiritual disciplines and hidden truths.
By means of this kind of thinking, the church fathers liberated generations of Christians from reading the Bible literally. For example, though the Bible is all about the nation of Israel, the early church interpreted the word Israel to refer to the church. The commandment to keep the Sabbath was interpreted to mean keeping Sunday or to rest securely in salvation. The commandment to keep kosher was interpreted to mean that a person should meditate on the Scriptures. The rewards promised to Israel were interpreted to refer to Christians going to heaven. The sad result was a departure from the intended meaning of the Scriptures.
The Torah’s true intent is to infuse the physical world with spiritual content. When we keep the commandments of God here in the physical realm of the creation, we are able to elevate this physical world by bringing it into subjection to the spiritual power of God. The person of Yeshua is the best example of the fusion of spiritual and physical realities. Though Yeshua is the Son of God who comes from the Father, He was a real human being with an ordinary human body and all human limitations. He was simultaneously completely spiritual and completely physical.
Read complete commentary at First Fruits of Zion.
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