Parshas Yisro
Back to Basics
by Rabbi Shlomo Jarcaig
"The Torah that Moshe commanded us is the heritage of the Congregation of
Yaakov (Jacob)." (Devarim/Deuteronomy 33:4) As every Hebrew letter has a
numeric value, the word "Torah" equals 611. The Talmud explains this verse
homiletically that Moshe taught us 611 of the Torah's 613 commandments,
because at the Revelation at Sinai, G-d Himself declared the first two of
the Ten Commandments. Our belief in G-d and the exclusion of all other
gods were miraculously heard by the entire nation directly from G-d.
The difference between the fundamental principles of Jewish belief and all
of the other commandments is not only in the way they were received. When
Eliyahu HaNavi (the prophet Elijah) attempted to influence the Jews to
repent and return to G-d's path, he said to them: "How long will you dance
between two opinions? If G-d is the G-d, go after Him! And if the Ba'al
(the popular idol of the era), go after it!" Rabbi Chaim Soloveitchik (1)
asked about the latter statement. In general, no matter how many mitzvah
(Divine commandment) opportunities a person has forsaken he is still
encouraged to perform even one mitzvah, or to refrain from transgressing
even once, for despite his past the heavenly reward for this one act will
not be erased. Why then did Eliyahu tell the people that if they chose to
believe in both G-d and the Ba'al they may as well only believe in the
Ba'al? Would not their partial belief in G-d be of some value? Why
should they not fulfill the mitzvah of believing in G-d, even if it would
not be done superlatively?
Rabbi Soloveitchik explains that there is a difference between the
foundations of belief and all other mitzvos. When a Jew performs other
mitzvos, he can earn Divine reward for himself for performing them even in
a less than idyllic fashion. When it comes a person's belief in G-d,
however, there can be only one truth. Therefore Eliyahu told the people
that if they chose to also believe in the Ba'al, they might as well only
believe in him. If they would choose to not believe in the Oneness and
Omnipotence of G-d, they have discarded the underpinnings of Judaism.
There is a fundamental difference between one who believes in something
but is not meticulous in his practice, and one who lacks this most basic
belief.
The opening chapter of Mesilas Yesharim (2) is an exposition of the Mishna
in Pirkei Avos/The Ethics of The Fathers, "This world is like a lobby
before the world to come, prepare yourself in the 'lobby' so you may
enter 'the banquet hall'." (4:21) G-d gave us the mitzvos of the Torah to
facilitate the creation, nurturing and strengthening of our G-d
consciousness in this life so that the intense relationship and
identification exists for a meaningful, joyous afterlife. But proper
preparation mandates clear understanding of the charge. Therefore, the
inauguration of this relationship, the Revelation at Sinai, begins with G-
d's personal definition of the relationship: I am G-d Who took you out of
Egypt. I took you out because I love you and I give you these mitzvos
because I love you, but know that I am G-d Who took you out of Egypt with
the most miraculous, nature-defying display of wonders so that Pharaoh,
Egypt and the world know that there are no other gods in My presence.
Have a Good Shabbos!
FOOTNOTES:
(1) 1853 - 1918; Rosh Yeshiva/Dean in Volozhin and, subsequently, Rabbi of
Brisk, he became known as Reb Chaim Brisker; renowned equally for his
genius in Torah learning and his saintliness
(2) "Path of the Just", one of the most popular Mussar (introspective
Jewish self-improvement) works in Jewish literature; a moving, inspiring
work describing how a thoughtful Jew may climb the ladder of purification
until he attains the level of holiness; authored by Rabbi Moshe Chaim
Luzzatto, 1707-1746 of Padua, Italy, and Amsterdam
This issue of Kol HaKollel is sponsored in honor of Rabbi Eliezer and Mrs.
Shira Speiser, for their caring chessed performed in the Milwaukee
community.
Copyright © 2004 by Rabbi Shlomo Jarcaig
and Torah.org
