Parashat Behar-Bechukotai (Revised May 8, 2026) This week's double parashah, Behar and Bechuotai, bring to a close the book of Vayikra, a book the all-consuming focus of which is, undoubtably, KEDUSHAH, holiness. The last chapter is concerned largely with the kind of vows people make in dedicating something to the service of Hashem in the Mikdash. There are many laws regulating this seemingly noble motivation and its accompanying action, but my attention was taken this time around by the following law: "If (the devoted thing) is an animal of the kind from which an offering is brought to Hashem, any one which is given to Hashem shall be kodesh . One shall not exchange it ( lo yachalifenu ) nor shall one substitute for it ( yamir oto ), good for bad or bad for good; now if one DOES substitute for it, it will be that it and its substitute will be kodesh ." Vayikra 27:10-11 This mitzvah turns out to be very curious, because one is lashed for its intentional violation...
Just as Balak brings Bil’am to consider his enemy from various vantage point, likewise does Parashat Balak allow us to view ourselves from the vantage point of others. The main story in Balak is of a single piece, and Am Yisrael appear only as foils for the central story – the interaction of Bil’am with Hashem. What is curious is that not only does Am Yisrael not appear as a real character in the story, we don’t even get a mention. Every time Balak or Bil’am refer to Am Yisrael in the non-visionary passages, they employ indirection: “this people”, “my enemies”, but never Yisrael. It almost feels that they are avoiding speaking the name, one which Bil’am, at least, employs so beautifully in his prophetic speeches. Now, recalling that this story of the interaction of other nations with Am Yisrael is being told in the Torah, I think the message is this: Yisrael is our name in the context of our covenantal interactions with Hashem, just as Hashem’s real name is used only in the conte...