{"id":24452,"date":"2026-05-08T16:28:50","date_gmt":"2026-05-08T15:28:50","guid":{"rendered":"https:\/\/sukkatshalom-bneinoach.com\/?p=24452"},"modified":"2026-05-08T16:28:50","modified_gmt":"2026-05-08T15:28:50","slug":"reflections-on-parshat-behar-bechukotai-5786-what-g-d-sees","status":"publish","type":"post","link":"https:\/\/sukkatshalom-bneinoach.com\/es\/reflections-on-parshat-behar-bechukotai-5786-what-g-d-sees\/","title":{"rendered":"REFLECTIONS ON PARSHAT BEHAR-BECHUKOTAI 5786 – WHAT G-D SEES"},"content":{"rendered":"

\u05d1\u05e1 \"\u05d3<\/strong><\/p>\n\n\n\n

Integrar la Tor\u00e1 en la propia vida a trav\u00e9s de la reflexi\u00f3n y la conversaci\u00f3n puede ser una experiencia incre\u00edblemente divertida y atractiva. Es un viaje de descubrimiento, en el que la sabidur\u00eda ancestral y las ense\u00f1anzas intemporales cobran vida en nuestras experiencias cotidianas. A trav\u00e9s de la reflexi\u00f3n, tenemos la oportunidad de sumergirnos en el rico tapiz de la Tor\u00e1, extrayendo profundas ideas y lecciones que resuenan en nuestras vidas modernas. La alegr\u00eda reside en los momentos \"aj\u00e1\", aquellos en los que un vers\u00edculo o una historia de la Tor\u00e1 conectan de repente con nuestros retos, aspiraciones y valores personales. Y cuando participamos en conversaciones sobre la Tor\u00e1 con otras personas, se convierte en una exploraci\u00f3n interactiva, en la que diversas perspectivas e interpretaciones mejoran nuestra comprensi\u00f3n. Estos di\u00e1logos a menudo despiertan el entusiasmo y la curiosidad intelectual, haciendo que el proceso de aprendizaje sea agradable y satisfactorio. La Tor\u00e1 se convierte en una parte vibrante y din\u00e1mica de nuestras vidas, que nos ofrece no s\u00f3lo orientaci\u00f3n, sino tambi\u00e9n una fuente inagotable de fascinaci\u00f3n, conexi\u00f3n y crecimiento.<\/p>\n\n\n\n

NOTA: No te sientas obligado a consultar todas las fuentes ni a responder a todas las preguntas, a menos que quieras hacerlo. Incluso una sola fuente o una sola pregunta te dar\u00e1 mucho material para debatir y meditar. Disfr\u00fatalo.<\/p>\n\n\n\n

Some thoughts about Parshat Behar-Bechukotai<\/h2>\n\n\n\n
\n

\u201cAnd you shall not wrong one another, and you shall fear your G-d; for I am the L-RD your G-d.\u201d<\/em> (Leviticus 25:17)<\/em><\/p>\n<\/blockquote>\n\n\n\n

At first glance, this verse appears to address financial misconduct. But the Sages understand it far more deeply. Rashi explains that this verse refers primarily to ona'at devarim<\/em> \u2014wronging another person through words. This includes humiliating someone, provoking emotional pain, or even giving advice that appears helpful but is actually self-serving. A person may technically avoid theft or fraud while still manipulating, misleading, or injuring another human being in subtle ways.<\/p>\n\n\n\n

This is why the Torah immediately adds: <\/p>\n\n\n\n

\u201cand you shall fear your G-d.\u201d <\/p>\n\n\n\n

There are actions that courts cannot measure and that society may never detect. A person can always claim innocent motives: \u201cWho can prove what I intended?\u201d But G-d knows the thoughts of the heart. Whenever morality enters the hidden realm of intention, conscience, motive, and private manipulation, the Torah invokes fear of G-d. The issue is no longer merely legality, but something more far-reaching: integrity.<\/p>\n\n\n\n

The commentary of Rabbi Ovadia Sforno deepens this even further. On the phrase \u201cfor I am the L-RD your G-d,\u201d he explains: G-d is the G-d of both the buyer and the seller, and He is concerned with the suffering or exploitation of either one. This is a profound civilizational principle. Human beings naturally justify their own interests, especially when competition, profit, status, or advantage are involved. The Torah insists that G-d\u2019s concern extends equally to all parties. Justice is not merely about protecting \u201cmy side,\u201d but about preserving human dignity itself.<\/p>\n\n\n\n

For Noahides, this opens an important insight. The specific halachic category of ona'at devarim<\/em> belongs within the Torah\u2019s covenantal legal framework for Israel. Yet any morally sensitive person immediately recognizes that the underlying principle is universal. One can remain technically within the boundaries of law while still acting cruelly, manipulatively, or selfishly. The dynamic range between what is technically permitted and what is genuinely right is often far narrower than people imagine.<\/p>\n\n\n\n

Modern society frequently treats legality as the highest moral standard: \u201cIf it\u2019s legal, it\u2019s acceptable.\u201d But Torah consciousness challenges this assumption. A person may be legally above reproach while still failing morally. One may exploit another emotionally, pressure them psychologically, weaponize information, give self-serving counsel, or subtly humiliate them\u2014all without violating formal law. This is precisely where fear of G-d enters. Moral stature begins where technical compliance ends.<\/p>\n\n\n\n

This idea speaks directly to the Noahide mission of building righteous civilization. The Seven Laws establish essential moral boundaries for humanity, but civilization cannot survive on minimum standards alone. A healthy society requires conscience, restraint, honesty, and reverence for the inner dignity of other people. Without these, human beings inevitably learn how to exploit loopholes while preserving the appearance of righteousness.<\/p>\n\n\n\n

The Torah therefore pushes the human being inward. Not only: \u201cWhat am I allowed to do?\u201d but: \u201cWho am I becoming through this action?\u201d The fear of G-d is not merely fear of punishment. It is the awareness that every interaction is morally significant, even when hidden from public view. A person who develops this awareness becomes incapable of reducing others to objects, tools, or opportunities for personal gain.<\/p>\n\n\n\n

In the end, holiness is measured not only by avoiding obvious wrongdoing, but by cultivating refinement in the hidden places of speech, motive, and intention.<\/p>\n\n\n\n

Ahora, reflexiona sobre las siguientes preguntas:<\/h2>\n\n\n\n
    \n
  1. Why do people often treat legality as equivalent to morality?<\/li>\n\n\n\n
  2. Can a person act \u201cwithin the rules\u201d while still harming others? What are examples of this?<\/li>\n\n\n\n
  3. Why does the Torah connect hidden forms of wrongdoing specifically to fear of G-d?<\/li>\n\n\n\n
  4. How do self-interest and rationalization distort a person\u2019s moral judgment?<\/li>\n\n\n\n
  5. What would change in society if people cared not only about what is permitted, but also about what is right?<\/li>\n<\/ol>\n\n\n\n

    <\/p>\n\n\n\n

    Shabat Shalom<\/p>\n\n\n\n

    <\/p>\n\n\n\n

    <\/p>\n\n\n\n

    <\/div>\n\n\n\n

    Por el rabino Tani Burton<\/strong><\/p>\n\n\n\n

    M\u00e1s shiurim del rabino Tani Burton <\/a><\/p>\n\n\n\n

    <\/p>\n\n\n\n

     Copyright, todos los derechos reservados. Si le ha gustado este art\u00edculo, le animamos a seguir difundi\u00e9ndolo.<\/p>\n\n\n\n

    Nuestros blogs pueden contener textos\/citas\/referencias\/enlaces que incluyan material protegido por derechos de autor de Mechon-Mamre.org<\/a>, Aish.com<\/a>, Sefaria.org<\/a>, Jabad.org<\/a>y\/o AskNoah.org<\/a>que utilizamos de acuerdo con sus pol\u00edticas.<\/p>\n\n\n\n

    <\/p>","protected":false},"excerpt":{"rendered":"

    \u05d1\u05e1”\u05d3 Integrating Torah into one’s life through reflection and conversation can be an incredibly fun and engaging experience. It’s a journey of discovery, where ancient wisdom and timeless teachings come to life in our daily experiences. Through reflection, we have the opportunity to dive deep into the rich tapestry of Torah, extracting profound insights and […]<\/p>\n","protected":false},"author":3,"featured_media":24453,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[32],"tags":[],"class_list":["post-24452","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-parshot-of-the-rabbis"],"acf":[],"yoast_head":"\nREFLECTIONS ON PARSHAT BEHAR-BECHUKOTAI 5786 - WHAT G-D SEES - Sukkat Shalom B'nei Noach<\/title>\n<meta name=\"description\" content=\"Holiness is measured not only by avoiding obvious wrongdoing, but by cultivating refinement in the hidden places of speech, motive, and intention.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/sukkatshalom-bneinoach.com\/es\/reflections-on-parshat-behar-bechukotai-5786-what-g-d-sees\/\" \/>\n<meta property=\"og:locale\" content=\"es_ES\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"REFLECTIONS ON PARSHAT BEHAR-BECHUKOTAI 5786 - 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