בס”ד
This blog post is a summary of a powerful lesson on the significance of words, as explored in the parsha Behar-Bechukotai. It’s definitely worth watching the full lesson on YouTube for a deeper insight. Here, we share some key ideas and practical lessons on how we can use our speech in daily life to build rather than break.
Behar–Bechukotai: WHAT IT TEACHES NOAHDIES ABOUT JUSTICE, STEWARDSHIP AND ACCOUNTABILITY
The twin Torah portions of Behar and Bechukotai conclude the book of Vayikra (Leviticus) with a striking juxtaposition: one centered on land laws and cycles of rest and release, and the other on the consequences of moral choices—blessings for faithfulness and curses for betrayal.
At first glance, these chapters might seem distant to a modern-day Noahide—someone living far from the ancient fields of Israel, disconnected from agricultural commandments and Jewish sacrificial rites. But the truth is: these portions speak to everyone. While the technical laws of Shemita (the sabbatical year), Yovel (the Jubilee year), and korbanot (sacrifices) are uniquely Jewish, the values at their core are universal. They speak of the limits of ownership, the dignity of all people, the moral order of the universe, and the essential truth that the earth belongs not to us, but to G-d.
The Land Belongs to G-d
In Leviticus 25:23, we read:
“The land shall not be sold in perpetuity, for the land is Mine; for you are strangers and sojourners with Me.”
This means that land in Israel, even when sold, must eventually return to its ancestral tribal owners during the Jubilee year. This law teaches a powerful principle: human beings are tenants, not owners. We are guests in G-d’s world. This truth affirms a worldview of stewardship, not entitlement.
For Noahides, this perspective fosters a sacred responsibility. Every tree, every coin, every opportunity and relationship is on loan. We are meant to manage, not exploit. The earth isn’t raw material to be consumed without care—it’s a trust to be honored.
Shemita and Yovel: Restraint and Restoration
Shemita commands that the land lie fallow every seventh year. Farmers in Israel are told to stop working the soil. Hashem promises that the sixth year will produce a threefold yield to sustain them through the seventh and into the eighth. But this is a test of faith—believing in reward for an action yet to be taken.
Yovel, the Jubilee year, is the 50th year, following seven cycles of Shemita. It restores land to its original family ownership and frees servants and slaves. It is a societal reset. These aren’t just ancient rituals—they’re radical acts of social rebalancing.
For Noahides, the spirit of these laws remains deeply relevant. Shemita teaches restraint—letting go, releasing control, and living with intention. Yovel teaches restoration—healing, freedom, and return. These values aren’t about politics or redistribution. They’re about compassion, dignity, and the understanding that all power is temporary and all wealth is a trust.
Justice, Mercy, and Ethical Living
The parashot also address how we treat those who are struggling. Leviticus 25:35 says:
“If your brother becomes impoverished and his hand falters… support him.”
This applies universally. The Torah urges us to lift others with dignity. While the mitzvah of lending without interest applies specifically to Jews, its principle—that G-d cares about the vulnerable—transcends boundaries.
Even in modern society, we see echoes of these values. Small farms rotate crops for sustainability. Families downsize voluntarily for simplicity. Private individuals forgive debts—not out of ideology, but out of mercy. Ethical businesses choose fair labor practices over maximum profit. These are moral decisions by free people who see their resources not as tools of power, but as gifts to be shared.
The Torah’s economic vision is rooted in kindness. Don’t profit from another’s pain. Don’t measure worth by wealth. Don’t forget—Hashem is watching. That’s why Leviticus repeatedly says, “You shall fear your G-d—I am Hashem,” particularly in contexts where others won’t know if you do wrong. But G-d will.
The Consequences of Moral Choice
In Bechukotai, the tone shifts to blessings and curses—the tokhecha (rebuke). If Israel follows G-d’s laws, they are promised peace and prosperity. If not, there will be suffering, exile, and destruction. And yet, even after this comes a promise of teshuva, of repentance and return.
This covenantal framework is specific to Israel, but the pattern is not. Human behavior has consequences. Societies that abandon justice, mercy, and truth collapse—this is not just theology; it’s history. From Sodom to the pre-Flood generation, corruption brings ruin.
For Noahides, this reinforces the core of the Seven Laws of Noah, especially the mitzvah of Dinim—establishing systems of justice. Courts of law aren’t just technical requirements. They’re meant to create societies of fairness, accountability, and human dignity.
The Earth Responds to Morality
Leviticus 26:34 speaks hauntingly:
“Then the land will enjoy its Sabbaths…”
This occurs only when the people are exiled—when the land is finally given rest because there is no one left to exploit it. It’s a powerful idea: the land itself responds to human morality.
Today, as environmental concerns grow, this verse resonates deeply. While Noahides aren’t commanded in Shemita, we are all inhabitants of the same planet. Pollution, overconsumption, and disregard for the natural world are not merely scientific or technical issues. They are moral failures.
And yet, opportunities abound. Instead of seeking extra-Jewish commandments, Noahides can lead in areas of environmental advocacy, ethical business, community support, and compassionate economics. These are the living expressions of Torah values available to everyone.
Shabbat and Sabbatical as Ethical Archetypes
Though Noahides are not permitted to observe Shabbat or Shemita in a halachic sense—these are signs of the covenant with Israel—they can still embrace the values behind them.
In Genesis 8:22, G-d promises that “seed time and harvest… shall not cease.” Life for the nations continues in an unbroken rhythm. But even so, one can live with the moral consciousness of the Sabbath: rest, humility, stewardship.
The idea is to live not by law but by conscience.
Teshuva: A Universal Gift
Leviticus 26:40 reminds us that if we confess our sins and change, Hashem will remember the covenant. Teshuva—repentance—is not just for Jews. The book of Jonah was addressed to Nineveh, a non-Jewish city. What did G-d ask of them? Not sacrifice. Not conversion. Just this: Turn from your evil ways.
And they did. And Hashem accepted it.
The Talmud teaches that in some ways, the penitent stands on a higher plane than even the perfectly righteous. Why? Because transformation, growth, and honest humility are deeply beloved by G-d. That includes everyone.
Conclusion: Living the Truth
The closing chapters of Leviticus leave us not with ritual but with responsibility. Most of the laws are for Israel. But the truths beneath them—justice, mercy, stewardship, repentance—are for all of humanity.
“The land is Mine,” says G-d.
“You are strangers and sojourners with Me.”
Live that truth wherever you are. As a Noahide. As a human being. And walk humbly on the earth—not because you own it, but because Hashem entrusted it into your hands to care for.
By Rabbi Tani Burton
More shiurim of Rabbi Tani Burton
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