Leviticus concludes with a double-passage of parashot Behar and Bechukotai. In Behar, God discusses a number of various laws relating to the Israelites and their society in the new, promised land. God deems every fiftieth year as one of jubilee. When the special time arrives, God requires all owners to free their slaves. God allows the Israelites to make their neighbors indentured servants if needed until the year of the jubilee. In this system, neighbors lift each other out of the crippling poverty. The passage also discusses how to go about selling and redeeming land for the different types of citizens in Israel. Parashat Bechukotai begins with God boasting about all the blessings one reaps by following the Torah's commandments. God offers a surplus of food, everlasting protection, and a fulfilling life. Then, God explains in much more detail the punishments for heretics. According to the Torah, punishment includes a sevenfold curse from God, such as a rampage of wild beasts and an outbreak of pestilence. To close the book of laws, God reveals the oppositions of accepting or denying these commandments to the Israelites.
While discussing land owning lands, God sternly proclaims, "But the land must not be sold beyond reclaim, for the land is Mine; you are but strangers resident with Me" (Lev. 25:23). God essentially restricts the Israelites from over-farming the land or overstepping their right to change the terrain. Jewish tradition teaches that each individual owns their body, but they return this body to the world at the end of their life. Likewise, the land provided to a homeowner never truly belongs to him or her. When granted fifty acres of wheat field, one needs to care for the land more carefully than as if it were their own. God commands that each farmer abstain from reaping their crops every seventh year to allow the fields to rest. To offset hunger during this rest, God promises a sufficient crop in the sixth year. The Torah proclaims that God only allows people to borrow the world, and we must therefore care for it like another child.
The Torah only refers to land as belonging to a higher power, but other items perhaps equally belong to a higher power such as God. Even though we claim our properties, we own nothing in the entire universe. Our own bodies decompose into the Earth after our time on the planet. (In Lenin's case, his body now belongs to the people of Russia.) We rather collectively own the universe for a period of time, and then we pass it onto the next generation until life as we know it reaches its climax. Instead of thinking of a world in terms of dollars and cents, people should ponder how their actions benefit society as whole. Throughout the twentieth century, the European nations and the United States competed against one each other to achieve industrial superiority. Although Europeans starved due to a lack of food, farmers in the Midwest dumped pounds upon pounds of produce to avoid high shipping costs. The result of this isolationism caused two world wars and a series of smaller wars that supposedly avoided one on a larger scale known as the Cold War. Rather than a Communist upheaval of society, I suggest we invest in working as a universal society. Like the Torah says, we should work in the image of God, respecting the land granted to us and the benefits it reaps. Why should a family of four own three laptops if a family of five only knows the Internet as "Western concept"? By balancing how we use our fields, we level societal gains with others' losses. Remain mindful of others, and treat the whole world as if nothing exists solely for yourself.
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