“If you walk in My statutes and observe My commandments and perform them” – so begins this week’s Torah portion, Bechukotai, opening a profound gateway into understanding the life of one who clings to Torah: a combination of study, observance, and action.
The Midrash Vayikra Rabbah brings a beloved and well-known verse: “I considered my ways, and I turned my feet to Your testimonies” (Psalms 119:59). King David testifies about himself: every day I planned to go to certain places – to dwellings, to places of rest – but my feet carried me instead to synagogues and study halls.
This verse raises a question, as posed by the Admor Rabbi Yoshiyahu Pinto: do feet walk by themselves? Is it not the head that directs the way, the mind that determines one’s path? What is the meaning behind King David’s words?
Rabbi Pinto explains: David, a holy man whose life was immersed in Torah and sanctity, occasionally sought a moment of rest, to “step outside” into the world – perhaps to a theater, to taste a bit of the mundane. But when he tried, he discovered that his feet – meaning his ingrained habits – led him to only one place: the study hall.
In this, David taught us a powerful principle – that a habit of holiness, once instilled in a person, governs even their moments of weakness. But the opposite is also true: if a person’s habits are rooted in frivolity and idle pursuits, those very habits will accompany him even into moments of sanctity, and will disturb him there. Therefore, David said: “I considered my ways” – he paused, reflected on his path, and broke away from the habits that tried to pull him astray. This reflection brought him to the conclusion that one cannot straddle two worlds: either you are with the Torah, or you are with the distractions. One cannot live a double life.
Hence the clear voice of the verse returns: “If you walk in My statutes.” It is not enough for a person to privately observe commandments – one must act so that those around him also become part of this divine path. Therefore, the Torah repeats itself: “and observe My commandments and perform them.” It is not enough to observe – one must act, and act for the sake of others. One must not only guard the commandments within themselves but build fences, offer rebuke, educate, and influence.
The Sages in Tractate Shabbat (54b) offer a sharp example: the cow of Rabbi Elazar ben Azariah used to go out with a strap between its horns against the wishes of the Sages. Was it truly his cow? No – it belonged to his neighbors. But because he did not protest, it was considered as if he himself had transgressed. A person bears responsibility for what happens around him. The Torah is not confined to the heart – it must permeate one’s life, neighborhood, and environment.
Thus, explains Rabbi Pinto, the doubled language in the verse points to a dual responsibility: a person must not only guard their own path but also guide the paths of those who follow – their children, students, and community.
This is how we can understand the Talmud’s statement about Rabbi Yochanan, who wept: “Two paths are before me – one to the Garden of Eden and one to Gehinnom – and I do not know to which I am being led.” Was Rabbi Yochanan truly afraid of Gehinnom? No – but he feared that perhaps his children or disciples would stray from the path, and that their actions would reflect upon him. A child brings merit to a parent – or, Heaven forbid, the opposite.
So it was with David: “I considered my ways” – my own paths, but also those of my feet – meaning, my children, my disciples, those who follow in my footsteps. Are they also walking toward Your testimonies? Are they cleaving to Torah and holiness?
Rabbi Pinto concludes: a person’s spiritual responsibility does not begin and end with themselves. It radiates outward, extending to future generations and embedding itself in the people around them. Therefore – one who clings to Torah must ensure that the actions of others are also for the sake of Heaven. For your feet are not only your own – they chart the path that others will follow.
This article was written in cooperation with Shuva Israel