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If you follow (lit. walk in) My statutes. Statutes are decrees of the king by which a person should conduct the endeavours of his/her life, and such conduct is called 'walking.'
Sforno
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This week's parasha, Bechukotai, concludes the book of VaYikra. It includes a list of blessings (for those who follow God's ways) and curses (for those who don't). While the blessings are briefly described, the curses are more explicit and elaborate (and three times as long!). There is a tradition to read these verses of reproof in an undertone, and as quickly as possible. Because no one usually wants this particular aliyah, it is often assigned to the Rabbi! Our final parasha summarizes the theme of Leviticus: Be holy and follow God's ways.
Judaism's path to spirituality and connecting to the Divine is more about 'doing' (the mitzvot) than about 'feeling' or 'believing.' "Deed, not creed" is Judaism's motto. Judaism emphasizes action and has very little 'dogma.' In fact, people who are learning about the intricacies of Judaism and Jewish law for the first time are often amazed and overwhelmed (and sometimes even terrified) about a tradition that legislates every moment of one's life from birth to death and from getting up in the morning to going to sleep. (Others find the notion comforting). There really is a rule on how to put on one's socks (right first) and tying one's shoes (left first). (Ask me if you're interested in the details and rationale.) The book of VaYikra contains chapters and chapters of details devoted to instructions on how to live in holiness. Over the last few months, I have tried to find contemporary meaning in the rules, re-interpreting 'kashrut' or giving a new spin to 'putting a stumbling block before the blind.' Some could accuse me of being misguided, and claim that my attempts are irrelevant. Some might argue that it doesn't matter what the mitzvot mean, and that there is a danger in trying to make mitzvot 'relevant' and 'meaningful.' According to some, the only important thing is their performance. On the other hand, Britain's chief Rabbi, Jonathan Sacks writes that there is a similar danger in reducing Judaism to mechanical rote behaviour:
Maimonides and Nahmanides oppose halakhic reductivism and positivism. The first, reductivism, is the idea that halakhah [Jewish law] is all there is to Judaism: the belief that if we have obeyed every law in the Shulhan Arukh, we have done all that is required of us. There is nothing else. Judaism is a set of laws, a code of conduct, a choreography of behaviour and no more.
The second idea, halakhic positivism, is that Jewish law is a self-contained, self-sufficient system with no underlying logic other than obedience to the word of G-d. It has no further purposes, no ultimate aim, no rationale – at least none that can be known to us.
Parshat Kedoshim
So there is more to Judaism than the simple(?) performance of the mitzvot? Three weeks ago (in Parshat Kedoshim) I pointed out the important rabbinic principle of interpretation that two verses or phrases in Torah cannot have same meaning (because then why would the Torah find it necessary to repeat itself?!). So, Rashi asks the question, what does the first verse of this week's parasha mean? Since the phrase, 'If you follow my statutes' is followed by 'and observe My commandments,' the latter cannot be the meaning of the former! Of course, modern biblical scholars would disagree. In fact, that is exactly what biblical poetry does all the time: it repeats an idea in different language; it says the same thing with different words. (Like my friend who had a T-shirt with the words: The Department of Redundancy Department. It had the same thing on the back, too). But Rashi, with his classical approach, offers a different interpretation. The phrase: 'If you follow my statutes' means that we must labour in the study of Torah. Sforno sticks more closely to the text, and explains that 'following' God's laws is called 'walking.' Statutes, or decrees (Chukim) are generally understood by the Rabbis to be those irrational laws that we do not understand, like the prohibition against mixing linen and wool, as opposed to the rational and social laws against murder and robbery.
But implicit in Rashi's interpretation is that 'following God's statutes' is, in fact, not identical to 'observing God's mitzvot.' And so this first verse seems to say, not only must you try to do the mitzvot, but don't forget to walk in God's way, too. The Rabbis recognized that one can be 'naval birshut haTorah' a scoundrel within the [technical] limits of the law. While I argued that the laws of kashrut are about conscious eating, technically, there is no prohibition from someone being a glutton, or eating (kosher) chocolate cake for breakfast. lunch and dinner. A person can drink only kosher wine and still be a drunkard. One can observe the mitzvot outwardly and still be a 'scoundrel.' We all know of individuals who are scrupulous about the performance of religious obligations and at the same time- how can I say this nicely?- are still jerks (or worse). How is it possible that someone can be a religious leader and be involved in sexual or financial scandals? As much as Leviticus has tried to legislate good behaviour, morality and holiness, there are loopholes. Nahmamides and Rambam (Maimonides) argue that the law is not the whole of Judaism. While the law hopefully is helpful in forming a moral and spiritual life, ultimately, it is up the individual to undergo an extended process of character formation and moral growth. After all is said and done with all the guidelines that the Torah lays out, the Rabbis say: "Walk in God's ways, and be holy."
Lessons for Today
I think this last point may be a sort of safety clause; like the sign I occasionally see in a small store or business:
Rule #1: The boss is always right.
Rule #2: When the boss is wrong, see Rule #1.
The Rabbis seem to be saying: Do all the mitzvot [in order] to be a good person. But if doing the mitzvot doesn't make you a better person, then follow the rule: walk in God's ways. Some have said: Religion can't make bad people good; it can only make good people better. The way of Torah is to inculcate mindfulness, gratitude, and sensitivity to others. Whether we're studying Torah, performing mitzvot, or doing whatever we're doing, are we doing it in the right spirit? Are we walking in God's ways?
Shabbat Shalom
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