The Art of the Deal, Choseness & Bechukotai

Contracts can be life-changing. As such, an attorney’s deep understanding of the parties allows for them to negotiate a “win-win” deal. Thus, knowing who you are dealing with is part of the artistry of the deal.

In a divorce matter, I offered a husband advice concerning the dissolution’s last controversy. It involved the division of $50,000.00. The money may or may not have been community property. If community property, the funds were to be divided equally. If not, it was a “winner take all” proposition.

I advised the husband that, rather than spending money to fight the matter, he should simply tell his ex that they should give the funds to their daughter. They agreed. With that, the problem was solved; all parties were happy. Their child- a good kid- resolved the dispute by getting some early inheritance. My intimate knowledge of all of the parties- loving parents and a responsible child- made for a positive event to occur.

The Torah Portion Bechukotai addresses the dark side of the Children of Israel’s covenant with their Deity. The penalties to be dispensed in light if a breach shed light onto both the contract and the notion of “choseness.”

In exploring these “punishing” terms of the covenant, we can forensically appreciate the intimate qualities of the Children of Israel. Likewise, this is an opportunity to also explore the intimate qualities of their Deity.

Bechukotai, prior to addressing breaches, there was the expression of the positive notions of the accord. After that, however, the Children of Israel’s Deity laid out punishing terms to be imposed upon his “chosen” people for a breach of the deal.

Bechukotai states:

“But if you do not listen to Me and do not perform all these commandments, and if you despise My statutes and reject My ordinances, not performing any of My commandments, thereby breaking My covenant then I too, will do the same to you; I will order upon you shock, consumption, fever, and diseases that cause hopeless longing and depression. You will sow your seed in vain, and your enemies will eat it.” Leviticus 26: 14:16.

The section goes on to provide a seemingly endless recitation of horrible things that will occur. Included within these conditions, in the event of a breach, it states: “You will become lost among the nations, and the land of your enemies will consume you.” Leviticus 26:38

In the end, however, it states: “But despite all this, while they are in the land of their enemies, I will not despise them nor will I reject them to annihilate them, thereby breaking My covenant that is with them, for I am the Lord their God. I will remember for them the covenant [made with] the ancestors, whom I took out from the land of Egypt before the eyes of the nations, to be a God to them. I am the Lord. These are the statutes, the ordinances, and the laws that the Lord gave between Himself and the children of Israel on Mount Sinai, by the hand of Moses.” Leviticus 26:44-46.

The Deity, in choosing this particular group of people for the covenant, had intimate knowledge of what he was dealing with. He appreciated that he chose people that possessed with a unique set of qualities.

From Abraham, he understood that he was dealing with someone who was not only righteous, but was one who would challenge the Deity’s notion of righteousness. Abraham did so with respect to Sodom and Gemorrah. He questioned the cities’ destruction for the sake of the righteousness of some residents.

With Jacob, he had someone who would literally “wrestle” with his Deity and not let go.

With the Children of Israel, he got “stiff necked” people; difficult people who questioned authority. For instance, there was the Hebrew Slave who took Moses to task.

Thus, this intimate knowledge of the parties perhaps played a role in forming both the covenant and the terms.

Focusing on Exodus alone, we learn of the Israelite Deity that listens. One who not only redeems, but also does so in dramatic fashion, i.e. the Ten Plagues.

Thus, the Covenant was a melding of righteous thinking individuals who were willing to challenge the Deity and stubbornly not let go with a Deity who was willing to listen, willing to make amends, and able to do it in a spectacular fashion.

Were these the factors contemplated in the handling of this deal? Impliedly, both in terms and personality, the “chosen” people were perhaps picked because they could endure the most troubling of times and challenge both the Deity and the world with the Torah. Did being stiff-necked served as both a positive and negative?

With this discussion, Bechukotai also enlightens the reader on the topic of “choseness”. Choseness, the act of delegation, is part of a deal that involved serious consequences in the event of a breach. Perhaps, the intimate qualities which laid the foundation for the enduring accord despite countless breaches. It is contended that the intent of this delegation of such a group people with unique traits, was to created an enduring spark. This spark was to set afire across all of humanity that the nations should operate under the constructs of both justice and kindness.

Be well!!

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