able for reclamation and for set-
tlement. Not for purchase by in-
dividuals, but to be held in trust
in perpetuity for the entire Jew-
ish people. Thus do ancient bib-
lical injunctions continue to
reverberate and influence our
lives today.
Buchukotai contains the last
two chapters of the Book of Leviti-
cus. Chapter 26 presents a prime
example of the biblical practice
of presenting the Israelites with
the carrot and the stick in an ef-
fort to encourage proper actions
on their part. The first 13 vers-
es give a glowing account of the
blessings that will accrue to those
who follow God's statutes.
The next 38 verses contain a
list of curses to be visited upon
those who do not follow God's
statutes. The portion concludes
with a hope for atonement for
"those of you who survive."
The curses found in this por-
tion are to be in no way confused
with "cussing," i.e. with the pro-
liferation of profanity which de-
means everyday speech and to
which we have become increas-
ingly and sadly inured. Rather,
these curses constitute a truly
horrific list of the tragedies and
calamities that can befall us.
One can find ample instances
in our history when these curses
can be interpreted to have come
to pass. And so great is their pow-
er that they are customarily read
in a hushed and rushed monoto-
ne rather than with the tradi-
tional Torah trope. In fact, one of
the more uncomfortable experi-
ences in my adult Jewish life was
to be called for an aliyah on the
occasion of my father's yahrtzeit
when these curses were read. No
amount of assurances that this
aliyah is given as a special hon-
or can erase the discomfort felt
while standing there listening to
them being recited in all their
gruesome intensity.
Yet the chapter concludes with
the hope of redemption held out
to those who return to God. "Yet,
even then, when they are in the
land of their enemies, I will not
reject or spurn them so as to de-
stroy them, annulling My
covenant with them; for I the
Lord am their God." Leviticus
26:4-4.
The final chapter of the Torah
portion deals primarily with gifts
to the sanctuary, either by con-
ditional vows or by uncondition-
al acts of gratitude. As Jewish
Theological Seminary Chancel-
lor Ismar Schorsch has stated: "I
can readily testify that the holy
lacks the capacity to sustain it-
self. It depends on the commit-
ment and generosity of many in
society who appreciate its unique
value."
Thus, we, as our ancestors be-
fore us, are bound by the re-
quirements of faith to support the
holy; and, once again, we find
that the ancient biblical text re-
sounds with meaning. ❑
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