Behar (other)

Behar, BeHar, Be-har, or B'har ( — Hebrew for "on the mount," the fifth word, and the first distinctive word, in the parashah) is the 32nd weekly Torah portion (, ''parashah'') in the annual Jewish cycle of Torah reading and the ninth in the Book of Leviticus. The parashah tells the laws of the Sabbatical year (, ''Shmita'') and limits on debt servitude. The parashah constitutes . It is the shortest of the weekly Torah portions in the Book of Leviticus (although not the shortest in the Torah). It is made up of 2,817 Hebrew letters, 737 Hebrew words, 57 verses, and 99 lines in a Torah Scroll (, ''Sefer Torah'').

Jews generally read it in May. The lunisolar Hebrew calendar contains up to 55 weeks, the exact number varying between 50 in common years and 54 or 55 in leap years. In leap years (for example, 2022, 2024, and 2027), parashah Behar is read separately. In common years (for example, 2020, 2021, 2023, 2025, and 2026), parashah Behar is combined with the next parashah, Bechukotai, to help achieve the needed number of weekly readings.

In years when the first day of Passover falls on a Sabbath (as it does in 2022), Jews in Israel and Reform Jews read the parashah following Passover one week before Conservative and Orthodox Jews in the Diaspora. In such years, Jews in Israel and Reform Jews celebrate Passover for seven days and thus read the next parashah (in 2018, Shemini) on the Sabbath one week after the first day of Passover, while Conservative and Orthodox Jews in the Diaspora celebrate Passover for eight days and read the next parashah (in 2018, Shemini) one week later. In some such years (for example, 2018), the two calendars realign when Conservative and Orthodox Jews in the Diaspora read Behar together with Bechukotai while Jews in Israel and Reform Jews read them separately.

Readings

In traditional Sabbath Torah reading, the parashah is divided into seven readings, or , '' aliyot''.

First reading — Leviticus 25:1–13

In the first reading (, ''aliyah''), on Mount Sinai, God told Moses to tell the Israelites the law of the Sabbatical year for the land. The people could work the fields for six years, but in the seventh year, the land was to have a Sabbath of complete rest during which the people were not to sow their fields, prune their vineyards, or reap the aftergrowth. They could, however, eat whatever the land produced on its own. The people were further to hallow the 50th year, the Jubilee year, and to proclaim release for all with a blast on the horn. Each Israelite was to return to his family and his ancestral land holding..

Second reading — Leviticus 25:14–18

In the second reading (, ''aliyah''), in selling or buying property, the people were to charge only for the remaining number of crop years until the jubilee, when the land would be returned to its ancestral holder.

Third reading — Leviticus 25:19–24

In the third reading (, ''aliyah''), God promised to bless the people in the sixth year, so that the land would yield a crop sufficient for three years. God prohibited selling the land beyond reclaim, for God owned the land, and the people were but strangers living with God.

Fourth reading — Leviticus 25:25–28

In the fourth reading (, ''aliyah''), if one fell into straits and had to sell land, his nearest relative was to redeem what was sold. If one had no one to redeem, but prospered and acquired enough wealth, he could refund the pro rata share of the sales price for the remaining years until the jubilee, and return to his holding.

Fifth reading — Leviticus 25:29–38

In the fifth reading (, ''aliyah''), if one sold a house in a walled city, one could redeem it for a year, and thereafter the house would pass to the purchaser beyond reclaim and not be released in the jubilee. But houses in villages without encircling walls were treated as open country subject to redemption and release through the jubilee. Levites were to have a permanent right of redemption for houses and property in the cities of the Levites. The unenclosed land about their cities could not be sold.. If a kinsman fell into straits and came under one's authority by virtue of his debts, one was to let him live by one's side as a kinsman and not exact from him interest. Israelites were not to lend money to countrymen at interest..

Sixth reading — Leviticus 25:39–46

In the sixth reading (, ''aliyah''), if the kinsman continued in straits and had to give himself over to a creditor for debt, the creditor was not to subject him to the treatment of a slave, but to treat him as a hired or bound laborer until the jubilee year, at which time he was to be freed to go back to his family and ancestral holding. Israelites were not to rule over such debtor Israelites ruthlessly.. Israelites could, however, buy and own as inheritable property slaves from other nations.

Seventh reading — Leviticus 25:47–26:2

In the seventh reading (, ''aliyah''), if an Israelite fell into straits and came under a resident alien's authority by virtue of his debts, the Israelite debtor was to have the right of redemption. A relative was to redeem him or, if he prospered, he could redeem himself by paying the pro rata share of the sales price for the remaining years until the jubilee.

Readings according to the triennial cycle

Jews who read the Torah according to the triennial cycle of Torah reading read the parashah according to a different schedule.

In inner-biblical interpretation

The parashah has parallels or is discussed in these Biblical sources:

Leviticus chapter 25

Yom Kippur

refers to the Festival of Yom Kippur. In the Hebrew Bible, Yom Kippur is called:
*the Day of Atonement (, ''Yom HaKippurim'') or a Day of Atonement (, ''Yom Kippurim'');
*a Sabbath of solemn rest (, ''Shabbat Shabbaton''); and
*a holy convocation (, ''mikrah kodesh'').

Much as Yom Kippur, on the 10th of the month of Tishrei, precedes the Festival of Sukkot, on the 15th of the month of Tishrei, speaks of a period starting on the 10th of the month of Nisan preparatory to the Festival of Passover, on the 15th of the month of Nisan.

and and present similar injunctions to observe Yom Kippur. and and set the Holy Day on the tenth day of the seventh month (Tishrei). and and instruct that "you shall afflict your souls." makes clear that a full day is intended: "you shall afflict your souls; in the ninth day of the month at evening, from evening to evening." And threatens that whoever "shall not be afflicted in that same day, he shall be cut off from his people." and and command that you "shall do no manner of work." Similarly, and call it a "Sabbath of solemn rest." And in , God threatens that whoever "does any manner of work in that same day, that soul will I destroy from among his people." , , and , and describe the purpose of the day to make atonement for the people. Similarly, speaks of the purpose "to cleanse you from all your sins," and speaks of making atonement for the most holy place, the tent of meeting, the altar; and the priests. instructs that the commandment applies both to "the home-born" and to "the stranger who sojourns among you." and and command offerings to God. And and institute the observance as "a statute forever."

sets out detailed procedures for the priest's atonement ritual during the time of the Temple.

instructs that after seven Sabbatical years, on the Jubilee year, on the day of atonement, the Israelites were to proclaim liberty throughout the land with the blast of the horn and return all people to their possessions and to their families.

In , the Haftarah for Yom Kippur morning, God describes "the fast that I have chosen nthe day for a man to afflict his soul." makes clear that "to afflict the soul" was understood as fasting. But goes on to impress that "to afflict the soul," God also seeks acts of social justice: "to loose the fetters of wickedness, to undo the bands of the yoke," "to let the oppressed go free," "to give your bread to the hungry, and . . . bring the poor that are cast out to your house," and "when you see the naked, that you cover him."

The Duty To Redeem

Professor Tamara Cohn Eskenazi of the Hebrew Union College-Jewish Institute of Religion wrote that Biblical laws required Israelites to act as redeemers for relatives in four situations: (1) redemption of land in , (2) redemption of persons from slavery, especially in , (3) redemption of objects dedicated to the sanctuary in , and (4) avenging the blood of a murdered relative in .

Naboth

In , Naboth the Jezreelite refused to sell his vineyard to King Ahab because the land is an inheritance subject to the rule in .

Leviticus chapter 26

directs the Israelites not to rear up a pillar (, ''matzeivah''). directed the Israelites to break in pieces the Canaanites' pillars (, ''matzeivoteihem''). And prohibits setting up a pillar (, ''matzeivah''), "which the Lord your God hates." But before these commandments were issued, in , Jacob took the stone on which he had slept, set it up as a pillar (, ''matzeivah''), and poured oil on the top of it.

In early nonrabbinic interpretation

The parashah has parallels or is discussed in these early nonrabbinic sources:

Leviticus chapter 25

The Damascus Document of the Qumran sectarians prohibited non-cash transactions with Jews who were not members of the sect. Professor Lawrence Schiffman of New York University read this regulation as an attempt to avoid violating prohibitions on charging interest to one's fellow Jew in ; ; and . Apparently, the Qumran sect viewed prevailing methods of conducting business through credit to violate those laws.

In classical rabbinic interpretation

The parashah is discussed in these rabbinic sources from the era of the Mishnah and the Talmud:

Leviticus chapter 25

Leviticus 25:1–34 — a Sabbatical year for the land

Tractate Sheviit in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of the Sabbatical year in , , and and .

The Mishnah asked until when a field with trees could be plowed in the sixth year. The House of Shammai said as long as such work would benefit fruit that would ripen in the sixth year. But the House of Hillel said until Shavuot. The Mishnah observed that in reality, the views of two schools approximate each other. The Mishnah taught that one could plow a grain-field in the sixth year until the moisture had dried up in the soil (that it, after Passover, when rains in the Land of Israel cease) or as long as people still plowed in order to plant cucumbers and gourds (which need a great deal of moisture). Rabbi Simeon objected that if that were the rule, then we would place the law in the hands of each person to decide. But the Mishnah concluded that the prescribed period in the case of a grain-field was until Passover, and in the case of a field with trees, until Shavuot. But Rabban Gamaliel and his court ordained that working the land was permitted until the New Year that began the seventh year. Rabbi Joḥanan said that Rabban Gamaliel and his court reached their conclusion on Biblical authority, noting the common use of the term "Sabbath" (, ''Shabbat'') in both the description of the weekly Sabbath in and the Sabbath-year in . Thus, just as in the case of the Sabbath Day, work is forbidden on the day itself, but allowed on the day before and the day after, so likewise in the Sabbath Year, tillage is forbidden during the year itself, but allowed in the year before and the year after.

The Mishnah taught that we encourage the work of non-Jews in the Sabbatical year, but not that of Jews. And we inquire after the non-Jews’ wellbeing for the sake of peace.

Rabbi Isaac taught that the words of Psalm , "mighty in strength that fulfill His word," speak of those who observe the Sabbatical year. Rabbi Isaac said that we often find that a person fulfills a precept for a day, a week, or a month, but it is remarkable to find one who does so for an entire year. Rabbi Isaac asked whether one could find a mightier person than one who sees one's field untilled, see one's vineyard untilled, and yet pays one's taxes and does not complain. And Rabbi Isaac noted that uses the words "that fulfill His ''word'' (, ''devar'')," and says regarding observance of the Sabbatical year, "And this is the ''manner'' (, ''devar'') of the release," and argued that "''dabar''" means the observance of the Sabbatical year in both places.

The Mishnah taught that the fines for rape, seduction, the husband who falsely accused his bride of not having been a virgin (as in ), and any judicial court matter are not canceled by the Sabbatical year.

The Mishnah told that when Hillel the Elder observed that the nation withheld from lending to each other and were transgressing , "Beware lest there be in your mind a base thought," he instituted the prozbul, a court exemption from the Sabbatical year cancellation of a loan. The Mishnah taught that any loan made with a prozbul is not canceled by the Sabbatical year. The Mishnah recounted that a prozbul would provide: "I turn over to you, so-and-so, judges of such and such a place, that any debt that I may have outstanding, I shall collect it whenever I desire." And the judges or witnesses would sign below.

The Mishnah employed the prohibition of to imagine how one could with one action violate up to nine separate commandments. One could (1) plow with an ox and a donkey yoked together (in violation of ) (2 and 3) that are two animals dedicated to the sanctuary, (4) plowing mixed seeds sown in a vineyard (in violation of ), (5) during a Sabbatical year (in violation of ), (6) on a Festival-day (in violation of, for example, ), (7) when the plower is a priest (in violation of ) and (8) a Nazirite (in violation of ) plowing in a contaminated place. Chananya ben Chachinai said that the plower also may have been wearing a garment of wool and linen (in violation of and ). They said to him that this would not be in the same category as the other violations. He replied that neither is the Nazirite in the same category as the other violations.

The Gemara implied that the sin of Moses in striking the rock at Meribah compared favorably to the sin of David. The Gemara reported that Moses and David were two good leaders of Israel. Moses begged God that his sin be recorded, as it is in , , and , and . David, however, begged that his sin be blotted out, as says, "Happy is he whose transgression is forgiven, whose sin is pardoned." The Gemara compared the cases of Moses and David to the cases of two women whom the court sentenced to be lashed. One had committed an indecent act, while the other had eaten unripe figs of the seventh year in violation of . The woman who had eaten unripe figs begged the court to make known for what offense she was being flogged, lest people say that she was being punished for the same sin as the other woman. The court thus made known her sin, and the Torah repeatedly records the sin of Moses.

The latter parts of tractate Arakhin in the Mishnah, Tosefta, and Babylonian Talmud interpreted the laws of the jubilee year in .

The Mishnah taught that the jubilee year had the same ritual as Rosh Hashanah for blowing the shofar and for blessings. But Rabbi Judah said that on Rosh Hashanah, the blast was made with a ram's horn shofar, while on jubilee the blast was made with an antelope's (or some say a goat's) horn shofar.

The Mishnah taught that exile resulted from (among other things) transgressing the commandment (in and ) to observe a Sabbatical year for the land. And pestilence resulted from (among other things) violation of the laws governing the produce of the Sabbatical year.

A Midrash interpreted the words "it shall be a jubilee ''unto you''" in to teach that God gave the year of release and the jubilee to the Israelites alone, and not to other nations. And similarly, the Midrash interpreted the words "To give ''you'' the land of Canaan" in to teach that God gave the Land of Israel to the Israelites alone.

Chapter 4 of Tractate Bava Metzia in the Mishnah, Jerusalem Talmud, and Babylonian Talmud, and chapter 3 of the tractate in the Tosefta interpreted the law of fraud in . The Mishnah defined as fraud overcharging by one-sixth of the purchase price. And the Mishnah taught that a person defrauded had until that person had time to show the purchase to a merchant or a kinsman to retract the sale. The Mishnah taught that the law of fraud applied to both the buyer and the seller, both the ordinary person and the merchant. Rabbi Judah said that the law of fraud did not apply to the merchant. The Mishnah taught that the one who was defrauded had the upper hand: The person defrauded could demand from the other the money paid or the amount by which that person was defrauded. The Mishnah taught that one who stole something worth even a ''perutah'' (the minimum amount of significant value) from a fellow and swore falsely about it had to go after the victim even as far as Media to return it. The Mishnah taught that just as the laws of fraud applied to buying and selling, so too did they apply to the spoken word. The Mishnah taught that one could not ask how much an object costs if one did not wish to buy it.

At a feast, Rabbi served his disciples tender and tough cuts of beef tongue. When his disciples chose the tender over the tough, Rabbi instructed them so to let their tongues be tender to one another. Rabbi taught that this was the meaning of when Moses admonished: "And if you sell anything . . . you shall not wrong one another." Similarly, a Midrash concluded that these words of taught that anyone who wrongs a neighbor with words will be punished according to Scripture.

In a Baraita, the Rabbis interpreted the words "you shall not wrong one another" in to prohibit verbal wrongs, as had already addressed monetary wrongs. The Baraita cited as examples of verbal wrongs: (1) reminding penitents of their former deeds, (2) reminding converts' children of their ancestors' deeds, (3) questioning the propriety of converts' coming to study Torah, (4) speaking to those visited by suffering as Job's companions spoke to him in , and (5) directing donkey drivers seeking grain to a person whom one knows has never sold grain. The Gemara said that Scripture uses the words "and you shall fear your God" (as in ) concerning cases where intent matters, cases that are known only to the heart. Rabbi Joḥanan said on the authority of Rabbi Simeon ben Yoḥai that verbal wrongs are more heinous than monetary wrongs, because of verbal wrongs it is written (in ), "and you shall fear your God," but not of monetary wrongs (in ). Rabbi Eleazar said that verbal wrongs affect the victim's person, while monetary wrongs affect only the victim's money. Rabbi Samuel bar Naḥmani said that while restoration is possible in cases of monetary wrongs, it is not in cases of verbal wrongs. And a Tanna taught before Rav Naḥman bar Isaac that one who publicly makes a neighbor blanch from shame is as one who sheds blood. Whereupon Rav Naḥman remarked how he had seen the blood rush from a person's face upon such shaming.

Reading the words of , "And you shall not mistreat each man his colleague (, ''amito'')," Rav Ḥinnana, son of Rav Idi, taught that the word , ''amito'', is interpreted as a contraction of , ''im ito'', meaning: "One who is with him. " Thus one must not mistreat one who is with one in observance of Torah and commandments.

The Gemara taught that the Torah three times prohibits verbally mistreating a convert — in , "And you shall neither mistreat a convert"; in , "And when a convert lives in your land, you shall not mistreat him"; and in , "And you shall not mistreat, each man his colleague." And the Torah similarly three times prohibits oppressing the convert — in , "And you shall neither mistreat a convert, nor oppress him"; in , "And you shall not oppress a convert"; and in , "And you shall not be to him like a creditor." Reading , "And you shall not mistreat a convert nor oppress him, because you were strangers in the land of Egypt," a Baraita reported that Rabbi Nathan taught that one should not mention in another a defect that one has oneself. Thus, since the Jewish people were themselves strangers, they should not demean a convert because he is a stranger in their midst. And this explains the adage that one who has a person hanged in the family does not say to another member of the household: Hang a fish for me, as the mention of hanging is demeaning for that family.

Expanding on , in which God says that "the land is Mine," Rabbi Elazar of Bartotha said that you and all that is yours is Gods; and thus says with regards to David: "for everything comes from You, and from Your own hand have we given you."

Rabbi Phinehas in the name of Rabbi Reuben interpreted the words "If your brother grows poor . . . then shall his kinsman . . . redeem" in to exhort Israel to acts of charity. Rabbi Phinehas taught that God will reward with life anyone who gives a coin to a poor person, for the donor could be giving not just a coin, but life. Rabbi Phinehas explained that if a loaf costs ten coins, and a poor person has but nine, then the gift of a single coin allows the poor person to buy the loaf, eat, and become refreshed. Thus, Rabbi Phinehas taught, when illness strikes the donor, and the donor's soul presses to leave the donor's body, God will return the gift of life. Similarly, Rav Naḥman taught that exhorts Israel to acts of charity, because fortune revolves like a wheel in the world, sometimes leaving one poor and sometimes well off. And similarly, Rabbi Tanḥum son of Rabbi Ḥiyya taught that exhorts Israel to acts of charity, because God made the poor as well as the rich, so that they might benefit each other; the rich one benefiting the poor one with charity, and the poor one benefiting the rich one by affording the rich one the opportunity to do good. Bearing this in mind, when Rabbi Tanhum's mother went to buy him a pound of meat, she would buy him two pounds, one for him and one for the poor.

The Gemara employed to deduce that the term , ''yamim'', (literally "days") sometimes means "a year," and Rab Hisda thus interpreted the word , ''yamim'', in to mean "a year." says, "And her brother and her mother said: ‘Let the maiden abide with us , ''yamim'', at the least ten." The Gemara reasoned that if , ''yamim'', in means "days" and thus to imply "two days" (as the plural implies more than one), then would report Rebekah's brother and mother suggesting that she stay first two days, and then when Eliezer said that that was too long, nonsensically suggesting ten days. The Gemara thus deduced that , ''yamim'', must mean "a year" in , as implies when it says, "if a man sells a house in a walled city, then he may redeem it within a whole year after it is sold; for a full year (, ''yamim'') shall he have the right of redemption." Thus might mean, "Let the maiden abide with us a year, or at the least ten months." The Gemara then suggested that , ''yamim'', might mean "a month," as suggests when it uses the phrase "a month of days (, ''yamim'')." The Gemara concluded, however, that , ''yamim'', means "a month" only when the term "month" is specifically mentioned, but otherwise means either "days" (at least two) or "a year."

Leviticus 25:35–55 — limits on debt servitude

The Sifra read the words of , "You shall support him," to teach that one should not let one's brother who grows poor to fall down. The Sifra compared financial strains to a load on a donkey. While the donkey is still standing in place, a single person can take hold of it and lead it. But if the donkey falls to the ground, five people cannot pick it up again.

In the words, "Take no interest or increase, but fear your God," in , "interest" (, ''neshech'') literally means "bite." A Midrash played on this meaning, teaching not to take interest from the poor person, not to bite the poor person as the serpent — cunning to do evil — bit Adam. The Midrash taught that one who exacts interest from an Israelite thus has no fear of God.

Rav Naḥman bar Isaac (explaining the position of Rabbi Eleazar) interpreted the words "that your brother may live with you" in to teach that one who has exacted interest should return it to the borrower, so that the borrower could survive economically.

A Baraita considered the case where two people were traveling on a journey, and one had a container of water; if both drank, they would both die, but if only one drank, then that one might reach civilization and survive. Ben Patura taught that it is better that both should drink and die, rather than that only one should drink and see the other die. But Rabbi Akiva interpreted the words "that your brother may live ''with you''" in to teach that concern for one's own life takes precedence over concern for another's.

Part of chapter 1 of Tractate Kiddushin in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Hebrew servant in and ; ; and .

Abaye said that because the law (in and elsewhere) required the master to treat a Hebrew slave well — and as an equal in food, drink, and sleeping accommodations — it was said that buying a Hebrew slave was like buying a master. The Rabbis taught in a Baraita that the words of regarding the Hebrew servant, "he fares well ''with you''," indicate that the Hebrew servant had to be "with" — that is, equal to — the master in food and drink. Thus, the master could not eat white bread and have the servant eat black bread. The master could not drink old wine and have the servant drink new wine. The master could not sleep on a feather bed and have the servant sleep on straw. Hence, they said that buying a Hebrew servant was like buying a master. Similarly, Rabbi Simeon deduced from the words of , "Then he shall go out from you, he and his children ''with him''," that the master was liable to provide for the servant's children until the servant went out. And Rabbi Simeon deduced from the words of , "If he is married, then his wife shall go out ''with him''," that the master was responsible to provide for the servant's wife, as well.

The Sifra read , “For they are My servants,” to imply that God's deed of servitude came first, and therefore, Israelites may serve others only as God permits. And the Sifra read , "whom I took out of the land of Egypt" to imply that God took the Israelites out on the condition that they not be sold as slaves are sold.

Rabbi Joḥanan read , “They shall not be sold as bondsmen,” to prohibit abduction. The Gemara asked where Scripture formally prohibited abduction (as and state only the punishment). Rabbi Josiah said that (Exodus 20:13 in the NJPS), “You shalt not steal,” did so. Rabbi Joḥanan said that , “They shall not be sold as bondsmen,” did so. The Gemara harmonized the two teachings by interpreting Rabbi Josiah to state the prohibition for stealing (including abduction) and Rabbi Joḥanan to state the prohibition for selling the kidnapped person.

Rabbi Levi interpreted to teach that God claimed Israel as God's own possession when God said, "To Me the children of Israel are servants."

Reading , regarding the Hebrew servant who chose not to go free and whose master brought him to the doorpost and bore his ear through with an awl, Rabban Joḥanan ben Zakkai explained that God singled out the ear from all the parts of the body because the servant had heard God's Voice on Mount Sinai proclaiming in , "For to me the children of Israel are servants, they are my servants," and not servants of servants, and yet the servant acquired a master for himself when he might have been free. And Rabbi Simeon bar Rabbi explained that God singled out the doorpost from all other parts of the house because the doorpost was witness in Egypt when God passed over the lintel and the doorposts (as reported in ) and proclaimed (in the words of ), "For to me the children of Israel are servants, they are my servants," and not servants of servants, and so God brought them forth from bondage to freedom, yet this servant acquired a master for himself.

In modern interpretation

The parashah is discussed in these modern sources:

Leviticus chapter 25

In 1877, Professor August Klostermann of the University of Kiel observed the singularity of as a collection of laws and designated it the "Holiness Code."

Professor William Dever of Lycoming College noted that recognizes three land-use distinctions: (1) walled cities (, ''ir chomot''); (2) unwalled villages (, ''chazeirim'', specially said to be unwalled); and (3) land surrounding such a city (, ''sedeih migrash'') and the countryside (, ''sedeih ha-aretz'', "fields of the land").

Commandments

According to Sefer ha-Chinuch, there are 7 positive and 17 negative commandments in the parashah:
*Not to work the land during the seventh year.
*Not to work with trees to produce fruit during that year
*Not to reap crops that grow wild that year in the normal manner.
*Not to gather grapes which grow wild that year in the normal way
*The Sanhedrin must count seven groups of seven years.
*To blow the shofar on the tenth of Tishrei to free the slaves
*The Sanhedrin must sanctify the 50th year.
*Not to work the soil during the 50th year.
*Not to reap in the normal manner that which grows wild in the fiftieth year
*Not to pick grapes which grew wild in the normal manner in the fiftieth year
*To buy and sell according to Torah law.
*Not to overcharge or underpay for an article
*Not to insult or harm anybody with words
*Not to sell the land in Israel indefinitely
*To carry out the laws of sold family properties
*To carry out the laws of houses in walled cities
*Not to sell the fields but they shall remain the Levites' before and after the Jubilee year

*Not to lend with interest
*Not to have a Hebrew servant do menial slave labor
*Not to sell a Hebrew servant as a slave is sold
*Not to work a Hebrew servant oppressively
*Canaanite slaves must be kept forever
*Not to allow a non-Jew to work a Hebrew servant oppressively
*Not to bow down on smooth stone.

Haftarah

The haftarah for the parashah is .

When parashah Behar is combined with parashah Behukotai, the haftarah is the haftarah for Behukotai, .

Notes

Further reading

The parashah has parallels or is discussed in these sources:

Ancient

*Code of Hammurabi § 117. Babylonia, Circa 1780 BCE. In e.g. ''Ancient Near Eastern Texts Relating to the Old Testament''. Edited by James B. Pritchard, pages 163, 170–71. Princeton: Princeton University Press, 1969. . (3-year limit on debt servitude for wife or child).
*Julius Lewy. "The Biblical Institution of ''d^eror'' in the Light of Akkadian Documents." ''Eretz-Israel'', volume 5 (1958): pages 21–31.

Biblical

* (slavery); (Sabbatical year)
* (Sabbatical year).
* (Sabbatical year); (Sabbatical year); (Sabbatical year).
*2 Kings (slavery).
* (proclaim release).
* (next of kin redeemer); (releasing Hebrew slaves).
*
19
(economic equalization); (year of release).
* (slavery).
* (dwell in safety); (lending); (lending); (God chastens man for iniquity); (sojourner on earth).
* (slavery).
*2 Chronicles (Sabbatical year).

Early nonrabbinic

*Jubileesbr>chs. 1–50
Land of Israel, 2nd Century BCE.
*Quran 2:275; 3:130. Arabia, 7th century. (Islam's parallel prohibition of interest, or ''riba'').

Classical rabbinic

*Mishnah
Sheviit 1:1–10:9Rosh Hashanah 3:5Ketubot 9:9Nedarim 9:4
Kiddushin 1:2–3
Bava Metzia 5:1–11
Sanhedrin 3:4; Makkot 3:9; Avot 5:8–9
Bekhorot 9:10Arakhin 7:1–9:8
Land of Israel, circa 200 CE. In, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, pages 68–93, 304, 424, 487, 544, 588, 618, 687, 807, 821–24. New Haven: Yale University Press, 1988. .
*Tosefta: Sheviit 1:1–8:11; Maaser Sheni 2:15; Sotah 5:11; Kiddushin 1:5–6; Bava Kamma 7:5; Bava Metzia 3:25; 4:2; Avodah Zarah 4:5; Arakhin 4:9; 5:1–19. Land of Israel, circa 250 CE. In, e.g., ''The Tosefta: Translated from the Hebrew, with a New Introduction''. Translated by Jacob Neusner, volume 1, pages 203–49, 307, 853, 926–27; volume 2, pages 987, 1042, 1044, 1275, 1507, 1512–17. Peabody, Massachusetts: Hendrickson Publishers, 2002. .
*Sifrabr>Behar (245:1–259:2)
Land of Israel, 4th Century CE. In, e.g., ''Sifra: An Analytical Translation''. Translated by Jacob Neusner, volume 3, pages 291–344. Atlanta: Scholars Press, 1988. .
*Jerusalem Talmud: Peah 67a; Demai 24a, 48b; Sheviit 1a–87b; Maasrot 31b, 42b; Orlah 8a; Shabbat 56a–57a; Pesachim 34a; Rosh Hashanah 7b, 15b, 20b, 22b; Megillah 2b; Ketubot 24b, 25b; Nedarim 32a; Gittin 20a, 23b–24a; Kiddushin 1b, 6a, 7a–b, 10b–11b; Bava Metzia 14a, 17a, 23a, 24a; Sanhedrin 4b, 40a, 41a–b. Tiberias, Land of Israel, circa 400 CE. In, e.g., ''Talmud Yerushalmi''. Edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, volumes 3–4, 6a–b, 9, 12, 14, 18, 24, 26, 31, 33, 38, 40, 42, 44–45. Brooklyn: Mesorah Publications, 2006–2018. And reprinted in, e.g., ''The Jerusalem Talmud: A Translation and Commentary''. Edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and Edward Goldman. Peabody, Massachusetts: Hendrickson Publishers, 2009. .
* Mekhilta According to Rabbi Ishmael 1:2. Land of Israel, late 4th Century. In, e.g., ''Mekhilta According to Rabbi Ishmael''. Translated by Jacob Neusner, volume 1, page 6. Atlanta: Scholars Press, 1988. .
*Leviticus Rabbah 1:1; 2:2; 7:6; 29:11; 33:1–34:16. Land of Israel, 5th Century. In, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4, pages 2, 21, 98, 378, 418–45. London: Soncino Press, 1939. .
*Babylonian Talmud
Berakhot 12bShabbat 33a96b131bPesachim 51b52bYoma 65b86bSukkah 3a39a40a–bBeitzah 34b37bRosh Hashanah 2a6b8b–9b13a24a26a27b30a33b–34aTaanit 6b19bMegillah 3b5b10b22b23bMoed Katan 2a–4a13aChagigah 3bYevamot 46a47a78b83aKetubot 43a–b57b84a110bKiddushin 2b8a9a14b–17b20a–22b26a33b38b40b53a58a67bBava Metzia 10a12a30b47b51a56b57b58b–59b60b–61b65a71a73b75b79a82a88b106a109a114aSanhedrin 10b12a15a24b26a39a65b86a101b106bMakkot 3b8a–b11b–12a13a21bShevuot 4b16a45aMenachot 84aChullin 6a114b120bBekhorot 12b–13b51a52bArakhin 14b15b18b24a–34aTemurah 6b27a
Sasanian Empire, 6th Century. In, e.g., ''Talmud Bavli''. Edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus, 72 volumes. Brooklyn: Mesorah Pubs., 2006.
*Midrash Tanhuma, Behar. 6th–7th Century. In, e.g., ''Metsudah Midrash Tanchuma: Vayikra.'' Translated and annotated by Avraham Davis, edited by Yaakov Y.H. Pupko, 5:502–30. Monsey, N.Y.: Eastern Book Press, 2006.

Medieval

*Rashi. ''Commentary''
Leviticus 25–26
Troyes, France, late 11th Century. In, e.g., Rashi. ''The Torah: With Rashi's Commentary Translated, Annotated, and Elucidated''. Translated and annotated by Yisrael Isser Zvi Herczeg, volume 3, pages 317–46. Brooklyn: Mesorah Publications, 1994. .
*Rashbam. ''Commentary on the Torah''. Troyes, early 12th century. In, e.g., ''Rashbam's Commentary on Leviticus and Numbers: An Annotated Translation''. Edited and translated by Martin I. Lockshin, pages 131–37. Providence: Brown Judaic Studies, 2001. .
*Judah Halevi. ''Kuzari''. 2:18. Toledo, Spain, 1130–1140. In, e.g., Jehuda Halevi. ''Kuzari: An Argument for the Faith of Israel.'' Introduction by Henry Slonimsky, page 93. New York: Schocken, 1964. .
* Abraham ibn Ezra. ''Commentary on the Torah''. Mid-12th century. In, e.g., ''Ibn Ezra's Commentary on the Pentateuch: Leviticus (Va-yikra)''. Translated and annotated by H. Norman Strickman and Arthur M. Silver, volume 3, pages 239–61. New York: Menorah Publishing Company, 2004. .
*Maimonides. ''Mishneh Torah''
''Hilchot Shemita V'Yovel (Laws of the Sabbatical and Jubilee Years)''
Egypt. Circa 1170–1180. In, e.g., ''Mishneh Torah: Sefer Zeraim: The Book of Agricultural Ordinances''. Translated by Eliyahu Touger, pages 716–837. New York: Moznaim Publishing, 2005. .

*Maimonides. ''The Guide for the Perplexed'', part 1, chapter 12; part 3, chapters 38, 45. Cairo, Egypt, 1190. In, e.g., Moses Maimonides. ''The Guide for the Perplexed''. Translated by Michael Friedländer, pages 24, 340, 357. New York: Dover Publications, 1956. .
*Hezekiah ben Manoah. ''Hizkuni''. France, circa 1240. In, e.g., Chizkiyahu ben Manoach. ''Chizkuni: Torah Commentary''. Translated and annotated by Eliyahu Munk, volume 3, pages 819–29. Jerusalem: Ktav Publishers, 2013. .
*Naḥmanides. ''Commentary on the Torah''. Jerusalem, circa 1270. In, e.g., ''Ramban (Nachmanides): Commentary on the Torah.'' Translated by Charles B. Chavel, volume 3, pages 409–54. New York: Shilo Publishing House, 1974. .

*Zohar
part 3, pages 107b–111a
Spain, late 13th Century. In, e.g., ''The Zohar''. Translated by Harry Sperling and Maurice Simon. 5 volumes. London: Soncino Press, 1934.
*Bahya ben Asher. ''Commentary on the Torah''. Spain, early 14th century. In, e.g., ''Midrash Rabbeinu Bachya: Torah Commentary by Rabbi Bachya ben Asher''. Translated and annotated by Eliyahu Munk, volume 5, pages 1821–45. Jerusalem: Lambda Publishers, 2003. .
*Jacob ben Asher (Baal Ha-Turim). ''Rimze Ba'al ha-Turim''. Early 14th century. In, e.g., ''Baal Haturim Chumash: Vayikra/Leviticus''. Translated by Eliyahu Touger, edited, elucidated, and annotated by Avie Gold, volume 3, pages 1271–93. Brooklyn: Mesorah Publications, 2000. .
*Jacob ben Asher. ''Perush Al ha-Torah''. Early 14th century. In, e.g., Yaakov ben Asher. ''Tur on the Torah''. Translated and annotated by Eliyahu Munk, volume 3, pages 969–85. Jerusalem: Lambda Publishers, 2005. .
*Isaac ben Moses Arama. ''Akedat Yizhak (The Binding of Isaac)''. Late 15th century. In, e.g., Yitzchak Arama. ''Akeydat Yitzchak: Commentary of Rabbi Yitzchak Arama on the Torah''. Translated and condensed by Eliyahu Munk, volume 2, pages 669–73. New York, Lambda Publishers, 2001. .

Modern

*Isaac Abravanel. ''Commentary on the Torah''. Italy, between 1492 and 1509. In, e.g., ''Abarbanel: Selected Commentaries on the Torah: Volume 3: Vayikra/Leviticus''. Translated and annotated by Israel Lazar, pages 230–52. Brooklyn: CreateSpace, 2015. .
*Obadiah ben Jacob Sforno. ''Commentary on the Torah''. Venice, 1567. In, e.g., ''Sforno: Commentary on the Torah''. Translation and explanatory notes by Raphael Pelcovitz, pages 614–25. Brooklyn: Mesorah Publications, 1997. .
*Moshe Alshich. ''Commentary on the Torah''. Safed, circa 1593. In, e.g., Moshe Alshich. ''Midrash of Rabbi Moshe Alshich on the Torah''. Translated and annotated by Eliyahu Munk, volume 2, pages 751–71. New York, Lambda Publishers, 2000. .

*Thomas Hobbes. ''Leviathan'', 3:40; Review & Conclusion. England, 1651. Reprint edited by C. B. Macpherson, pages 503–04, 723. Harmondsworth, England: Penguin Classics, 1982. .
*Shabbethai Bass. ''Sifsei Chachamim''. Amsterdam, 1680. In, e.g., ''Sefer Vayikro: From the Five Books of the Torah: Chumash: Targum Okelos: Rashi: Sifsei Chachamim: Yalkut: Haftaros'', translated by Avrohom Y. Davis, pages 483–529. Lakewood Township, New Jersey: Metsudah Publications, 2012.
*Chaim ibn Attar. ''Ohr ha-Chaim''. Venice, 1742. In Chayim ben Attar. ''Or Hachayim: Commentary on the Torah''. Translated by Eliyahu Munk, volume 3, pages 1271–91. Brooklyn: Lambda Publishers, 1999. .

*Nachman of Breslov. ''Teachings''. Bratslav, Ukraine, before 1811. In ''Rebbe Nachman's Torah: Breslov Insights into the Weekly Torah Reading: Exodus-Leviticus''. Compiled by Chaim Kramer, edited by Y. Hall, pages 419–25. Jerusalem: Breslov Research Institute, 2011. .
*Samuel David Luzzatto (Shadal). ''Commentary on the Torah.'' Padua, 1871. In, e.g., Samuel David Luzzatto. ''Torah Commentary''. Translated and annotated by Eliyahu Munk, volume 3, pages 984–93. New York: Lambda Publishers, 2012. .

*Yehudah Aryeh Leib Alter. ''Sefat Emet''. Góra Kalwaria (Ger), Poland, before 1906. Excerpted in ''The Language of Truth: The Torah Commentary of Sefat Emet''. Translated and interpreted by Arthur Green, pages 201–07. Philadelphia: Jewish Publication Society, 1998. . Reprinted 2012. .
*Hermann Cohen. ''Religion of Reason: Out of the Sources of Judaism''. Translated with an introduction by Simon Kaplan; introductory essays by Leo Strauss, pages 126, 152–53. New York: Ungar, 1972. Reprinted Atlanta: Scholars Press, 1995. . Originally published as ''Religion der Vernunft aus den Quellen des Judentums''. Leipzig: Gustav Fock, 1919.

*H. G. Wells