By Michael R. Mantell, Ph.D.
SAN DIEGO _- This week’s Torah reading has been described as a pivot point in the Book of Exodus, where we drill down to the details of behavior in an ideal relationship with Hashem. The storm from last week’s parasha, Yitro, has passed, and the Torah now transitions to the gradual process of instructing Israel in the intricate details of the many laws…53 mitzvot out of a total of 613, to be exact.
Rashi, the renowned medieval Jewish commentator, emphasized the importance of understanding the reasons behind the laws in the Torah. He interpreted Hashem’s instruction to Moses not to teach the Israelites by rote, but to explain the reasons for the laws, suggesting that this approach would lead to a deeper internalization and fulfillment of the laws.
Maimonides, also known as Rambam, didn’t like the idea of accepting the teachings of the Torah without thinking about them. He believed that this could lead to a shallow understanding of religion and even to superstition. He thought that a mind that simply accepts information without questioning it could be easily influenced by leaders who use false arguments to gain support. Rambam valued the use of reason and understanding in the study of religious teachings that go beyond simply hearing and doing.
Yet, we see repeatedly that seemingly behavior over belief is what is critical in our faith. It says quite dramatically,
וַיִּקַּח֙ סֵ֣פֶר הַבְּרִ֔ית וַיִּקְרָ֖אבְּאָזְנֵ֣י הָעָ֑ם וַיֹּ֣אמְר֔וּ כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה נַֽעֲשֶׂ֥ה וְנִשְׁמָֽע: “And he took the Book of the Covenant and read it and within the hearing of the people, and they said, ‘All that the Lord spoke we will do and we will hear.’” This phrase builds upon an earlier expression found in parasha Yitro: “All that Hashem has spoken Na’aseh —we will do,” that is preceded by the introductory statement, “And all the people replied yachdov —in unison…”
Yet, who in our midst, simply hears and in unison does perfectly? We are to delve deeply into the Torah and understand what is beyond and behind its laws. Hashem cares deeply for our imperfect world. Our role is to partner with Him, embracing diversity to shape an inclusive future for all. In a world where perfection seems out of reach, we are reminded that embracing our imperfections is part of a greater plan. Just as broken glass can become a mosaic, our imperfections can come together to create beauty. When hardship inevitably comes, we must pick up the pieces, find meaning in the brokenness, and build something better. If we see life’s cracks as opportunities to let the light shine through, we can find perfection even amidst imperfection. Our shared future depends on recognizing the sacred potential within our flaws. Abraham Joshua Heschel taught us that Hashem is not about perfection, but about His care for the world. No, ours is not a religion about perfection but of creating a beautiful mosaic of imperfection for our shared community.
If we peek into next week’s reading, Parasha Ki Tisa, we learn that Moshe broke the tablets of the 10 Commandments in anger when he saw the Israelites worship a golden calf. Can you imagine the confusion and hurt over the behavior of Moshe? Despite worshipping the golden calf, they were longing for connection and meaning after a long period of slavery. The true tragedy was not of broken stones, but of broken spirits and relationships.
Healing requires patience, understanding and seeing the imperfect humanity of one another. We all make mistakes in our search for purpose and belonging. Parasha Mishpatim is teaching us to have compassion when those around us falter on their journey, binding up hearts broken by rage and judgement. If together we pick up the shattered pieces with care, perhaps we’ll find wholeness awaits on the other side. The mitzvot aim to instill the habit of goodness in us so that we will act benevolently towards others almost instinctively, rather than having to consciously weigh the ethical impact of each choice. In this parasha’s teachings, we glean insights into promoting mental health, emotional wellbeing, cultivating an empathetic community, managing our negative emotions, and promoting resilience. The portion’s teachings acknowledge the complexity of human emotions and provide a framework for addressing and responding to negative feelings.
For example, Rabbi Dr. Abraham J.J. Twersky, M.D. z’l explains that inside of the parasha, we learn that injuring another person, physically or emotionally, is a Biblical prohibition. Verbal abuse is no less damaging. Whether it is a stranger, a spouse, a parent or a child, there are no exceptions. Parashat Mishpatim is a warning to refrain from any form of personal damage, especially the damage caused by our words – or lack of them. Walking by with a nod and uttering “Shabbos,” is not an example of the compassion the parasha is promoting. In the words of Louis Nizer, the noted Jewish-American trial lawyer, author, artist, and advisor to some of the most powerful people in the world of politics, business, and entertainment, who passed away in 1994, “True religion is the life we lead, not the creed we profess.”
To lead a life of true religion, we act truthfully, empathically, compassionately, and with equanimity, inwardly and outwardly to all. To do so, we wisely follow the words we read this week, והיה שם / “be there”, “Come up to Me on the mountain, and be there.” Can we go the Mountain and not be there? Can we be in a relationship with Hashem or our spouse and not be there? What does “be there” mean? Are you being in the moment in your relationships, in your activities, in your life, in your prayers? Or are you looking around, judging others?
Perhaps you’ve thought that the gift of being present was a hip current, mindful trend? No. Like all the tools for living an optimal life, it’s in our Torah. We learn in the words, “be there,” that the most valuable present we can each offer ourselves is the gift of living fully in the moment – interacting wholeheartedly with life, bonding profoundly with others, listening compassionately, keeping an open perspective, and withholding criticism. That’s why we call it “present,”– it’s a genuine gift to ourselves and to others in our lives.
When we look at and reorder the letters of “be there,” והיה, we see the Name of Hashem, יהוה. When we take the time to reorder our lives, to “be there” to be present in life, to be mindful, He is with us. Perhaps this is what Shabbat is for. The Sfas Emes teaches us that being there, being still, brings an entirety of peacefulness to us. We can “…throw away the hammer, there’s nothing left to do, go on home and find the gift that’s waiting there for you…”
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Michael R. Mantell, Ph.D., prepares a weekly D’var Torah for Young Israel of San Diego, where he and his family are members. They are also active members of Congregation Adat Yeshurun. He may be contacted via michael.mantell@sdjewishworld.com