Questions on Parshas Bechukosai to think about and discuss:

1. Parshas Bechukosai talks about the brochos and klolois and then ten types of hekdesh by people. (The ten types of hekdesh are: Eirchin (Pesukim 1-8, 29); animals and changing them (9-10); animal set aside for korban that gets a moum, blemish (11-13); house (14-15); inherited field (16-21); bought field (22-24); tomai animal (27); charomim (28); ma’aser dogon (30-31); ma’aser beheima (32-33).) What is the theme?
2. Parshas Bechukosai  contains the toichocha. We have another toichocha in Parshas Ki Sovoi. Why the need for two times curses? What is the difference between them?
3. The Gemora (Megilla 31b) brings how chazal specially required us to read about the curses in Parshas Bechukosai before Shavuous. Why is there the need for this?
4. How does the parsha of Eirchin fit into Sefer Vayikra?
5. In the parsha of Eirchin it gives a fixed value depending on ages. This implies that all people in that category have one and the same value. How does this fit in with the Mishna (Sanhedrin 4:5) that each individual needs to think that they are special and unique?
6. How does the gabbai in shul decide who to give the aliya of the curses?
7. When looking at the parsha of Eirchin, you will always notice that the man is valued more than the woman. What is the Jewish view and understanding on this? (Similarly, in the morning the men say the brocho שלא עשני אשה while the women only say שעשני כרצונו.)
8. What is the order seen in the parsha of eirchin. It starts off with the value for people between the ages of 20-60 and then goes down in age, under 20’s, and lastly talks about the fixed value for the people 60+? Why are there these four categories specifically for these age ranges?
9. When and why does the Baal Korei read Parshas Bechukosai some pesukim loudly and others quietly?
10. The blessings and curses of Parshas Bechukosai seem very physical and seem to be an example of reward and punishment in this world. How does this fit in with the idea of getting spiritual reward of Olam Habo. Why is this not mentioned in the Torah?
11. The end of the parsha talks about ten types of giving things to hekdesh. These are all done by word of mouth. How can mere words commit a person without doing any action?
12. Usually the Baal Korei pauses for aliyahs at the end and start of different topics. Why then does he not start an aliyah from the beginning and at the end of the curses?

Ideas for answers:

2. The toichocha is mentioned twice in the Torah – here in Parshas Bechukosai, and again in Parshas Ki Sovoi. The Ramban (26:16) explains two main differences. Here is describes them in the first person and it is said in the plural. These curses happened during the churban of the first Beis Hamikdosh. The toichocha in Parshas Ki Sovoi it is spoken in the third person and is said in the singular. The punishments mentioned there happened by the churban of the second Beis Hamikdosh and in the following exiles that continues even until today. See the Ramban inside and also the Gemora Megilla 31b.
4. After the toichocha comes the parsha of Eirchin, fixed values for people at different ages. The idea here is one of comfort. After hearing curses which are a punishment we may feel valueless. Therefore eirchin comes to teach us that we all have a value. (See similar in Rashi beginning of Parshas Nitsovim after the toichocha of Parshas Ki Sovoi, words of comfort following it.)
6. The gabbai usually calls up the Baal Koire for the curses in order that no one should think that the curses should be placed on a different person who is being called up for them. (See Mishna Berurah 428:17.)
7. Understanding the Torah’s view on the superiority of the male nowadays is a subject in itself. What i will mention is that if we trace things back to their source, in creation, we already see this difference. Odom was created by himself and only later was his wife, Chava, created only in order to assist him – עזר כנגדו.
9. These curses are read by the Baal Korei quietly while the pesukim that deal with comfort, like those remembering the covenant, is read loudly. The rise and lowering of voice expresses our fear and hope. (See Kitzur Shulchan Oruch 78:4).
10. There is a very fundamental Kli Yokor (26:12) where he explains why the Torah omits to mention Olam Habo and mentions seven different answers. Please see there for a full explanation.
11. The Nefesh Hachaim (Shaar 1) explains many times that there are three levels: Thoughts-Speech-Actions. From a physical outlook, actions are the most important. However, from the spiritual aspect, it is the reverse. Words connect the higher and lower levels. Animals are missing speech since this is unique to man, earning him the name “midaber”. (See the Chofetz Chaim’s seforim where he brings many sources on the importance and great ramifications of speech – both for the good and the bad.) With this knowledge, we can better understand many other mitzvos that have to do with the power of speech.