Behar (parsha)
From Torahpedia, the free Torah encyclopedia
Behar (בְּהַר)
Leviticus 25:1 – 26:2
| Book | Leviticus |
|---|
| Parasha # | 32 of 54 |
|---|
| Torah portion | Leviticus 25:1 – 26:2 |
|---|
| Haftarah (Ashkenazi) | Jeremiah 32:6–27 |
|---|
| Preceded by | Emor |
|---|
| Followed by | Bechukotai |
|---|
| Key figures | Moses, Israel |
|---|
Behar (Hebrew: בְּהַר, "On the mountain") is the ninth Torah portion of Leviticus, covering Leviticus 25:1–26:2. It contains the laws of the Sabbatical year (Shemittah) and the Jubilee (Yovel).
The Sabbatical Year (Shemittah)
God speaks to Moses on Mount Sinai: "When you come into the land which I give you, then shall the land keep a Sabbath unto the Lord. Six years you shall sow your field... but in the seventh year shall be a Sabbath of rest unto the land, a Sabbath for the Lord; you shall neither sow your field, nor prune your vineyard" (Leviticus 25:2–4). The produce of the seventh year is for all — the owner, his servants, his cattle, and the beasts of the field. God promises: "I will command My blessing upon you in the sixth year, and it shall bring forth fruit for three years" (Leviticus 25:21).
The Jubilee (Yovel)
After seven Sabbatical cycles (49 years), the fiftieth year is the Jubilee: "You shall hallow the fiftieth year, and proclaim liberty (דְּרוֹר, deror) throughout all the land unto all the inhabitants thereof; it shall be a jubilee unto you" (Leviticus 25:10). The Jubilee is a year of rest: no sowing or reaping. All land returns to its original owner; all Hebrew slaves are freed. "The land shall not be sold for ever, for the land is Mine; for you are strangers and sojourners with Me" (Leviticus 25:23).
Laws of Land and Property
If a person sells land, his kinsman may redeem it. If he cannot redeem it, it returns in the Jubilee. Houses in walled cities can be redeemed within a year; after that, they belong permanently to the buyer. Houses in open villages are treated like fields. The Levites' cities and fields are always redeemable.
Hebrew Slavery
If a Hebrew becomes poor and sells himself, he is not to be treated as a slave but as a hired servant. He is released in the Jubilee. If he is sold to a foreigner, his kinsman may redeem him. "For unto Me the children of Israel are servants; they are My servants whom I brought forth out of the land of Egypt: I am the Lord your God" (Leviticus 25:55).
Major themes
- Sabbath of the land: The land itself observes the Sabbath.
- Jubilee: Economic reset and social justice every 50 years.
- Divine ownership: "The land is Mine."
- Freedom: Liberty proclaimed throughout the land.
- Compassion: Protection of the poor and the stranger.
Rashi
Rashi explains that the Sabbatical year teaches that God is the owner of the land. On the Jubilee, Rashi notes that "deror" means freedom — slaves go free and land returns.
Ramban
Ramban explains that the Shemittah and Yovel are agricultural Sabbaths that remind Israel that God is the source of all sustenance.
Midrashic interpretations
- Vayikra Rabbah 1:1: "Behar" (on the mountain) — even the laws of Shemittah were given at Sinai.
- Vayikra Rabbah 34:1: The Jubilee is compared to the World to Come.
- Tanhuma, Behar 1: The land rests so that the poor may eat freely.
Haftarah
The haftarah (Jeremiah 32:6–27) tells of Jeremiah buying a field in Anathoth during the Babylonian siege, as a sign that God will restore Israel to the land. God says: "Behold, I am the Lord, the God of all flesh; is there any thing too hard for Me?" (Jeremiah 32:27). This connects to the theme of land and redemption.
References
- Leviticus 25:1 – 26:2 (Masoretic Text)
- Rashi, Commentary on the Torah
- Ramban, Commentary on the Torah
- Vayikra Rabbah (Midrash)
- Tanhuma, Behar
- The JPS Torah Commentary: Leviticus (Baruch A. Levine, 1989)
- Etz Hayim: Torah and Commentary (JPS, 2001)
- Sefaria.org, "Behar" (parasha)
Additional Commentary and Discussion
Scholars and rabbis have long debated the nuances of this text. The medieval commentators Rashi, Ramban, Ibn Ezra, and Sforno each offer distinct perspectives, ranging from grammatical analysis to theological reflection. Modern academic scholarship adds historical and literary context, comparing the text with ancient Near Eastern parallels.
In contemporary study, this material is explored through the lenses of halakha, aggadah, and Jewish thought. Synagogues and study groups worldwide engage with these texts weekly, finding new relevance in ancient words. The enduring vitality of this parasha lies in its ability to speak to every generation.
For a full Hebrew text and parallel translations, consult Sefaria.org. The JPS Torah Commentary series provides scholarly annotation. Contributions to expand this article are welcome.
Study Questions
- What are the central themes of this passage?
- How do the classical commentators differ in their interpretation?
- What practical lessons can be drawn for contemporary life?
- How does this connect to the broader narrative of the Torah?
These questions are designed to guide individual study and group discussion. Teachers and students are encouraged to add their own.
Further Reading
For deeper exploration, consult the following resources: Sefaria.org for the full Hebrew and English text; the JPS Torah Commentary series for scholarly annotation; Etz Hayim for a Conservative movement perspective; and the ArtScroll Stone Chumash for an Orthodox perspective. The Talmud and Midrash provide extensive rabbinic discussion.
Community study groups (shiurim) and online courses offer additional opportunities to engage with this material. Contributions to expand and improve this article are welcome.