By Michael R. Mantell, Ph.D.
SAN DIEGO — 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, “True religion is the life we lead, not the creed we profess.”
In this week’s readings, we are presented with 53 mitzvot, 23 positive and 30 negative, commandments that magnify the aseret ha’dibrot (the 10 Commandments), that we read last week. We see inside of these mitzvot, behaviors that imperil and fortify society. To lead a life of true religion, we act truthfully and with equanimity, inwardly and outwardly. 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.”
We do. And then we hear. Deed before intention. 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?
Our approach includes taking an action without specifically knowing why it’s important or how it will work out…we trust that doing so will lead to our understanding. But does that mean we do so without focusing on its meaning or importance, mindlessly rushing through words without understanding them?
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…”
The Chortkover Rebbe teaches us that while we may do, Na’aseh, in similar and united ways to each other, yachdov, we certainly understand, Nishmah, and study Torah differently from our fellow Jews.
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. We see repeatedly that 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…” (19:8).
This is indeed one of the most famous phrases in all of Torah, discussed extensively in the Gemara in Shabbos (88a,b). Rabbi Simai taught, when Israel accorded precedence to the declaration “We will do” over the declaration “We will hear,” 600,000 ministering angels came and tied two crowns to each member of the Jewish people, one corresponding to “We will do” and one corresponding to “We will hear.”
In our parasha, Mishpatim, laws, are two of more than 30 times that the Torah warns us against mistreating the sojourner, V’Ger lo teelchatz “Do not oppress the stranger” (Shemot, 23:9). We learn about the value of treating others properly, equitably, impartially, and what the way we treat others reveals about ourselves. These are certainly universal values that are essential to a healthy, fair society. How do you live, not just profess, these values?
On this Shabbat Shekalim, the first of four special Shabbatot leading to Pesach, we are reminded of the importance of treating others with equality and with respect, rich and poor alike, as it says in Exodus 30:15, regarding building the mishkan, “The rich shall give no more, and the poor shall give no less than half a shekel, with which to give the offering to the Lord, to atone for your souls.” Clearly, we are taught that everyone matters, everyone can contribute to bolstering, fortifying, and reinforcing the community, our Jewish community. It does not say only one gender, only one age group (those beyond 20 years of age), only one marital status, only those who contribute. No, it says the rich and poor alike. We see from this, our faith’s everlasting astuteness about the psychology of giving. Giving, we learn, not only benefits those to whom we give, but it surely aids ourselves as givers as well.
The mitzvah serves two key purposes, first, as a census to count all the adult males who may be able to serve in battle, and second, to create a fund to help build the mishkan. The mention of “rich and poor alike” is powerfully impactful. Each of us working as one, in unity, contributes equally to the building of our community. We each have the potential in our own ways, to enhance and enrich our community.
Want to destroy the community in which you live? Ignore this week’s Torah readings, fail to follow the 52 mitzvot, steal someone else’s thinking, harm that which is not yours – someone else’s property, reputation, identity, or physically injure another.
Or you can, like we read in Shekalim, boost our community by contributing to others fairly, volunteer for community activities, share in the goings-on in our community. Step forward with positive influence and presence, provide for another, be an involved builder not someone who breaks down our community. Rich or poor alike, everyone – everyone – has a place to advance, to strengthen, our community’s wellbeing. These are the Torah values we learn about this week, equality, justice, that add to our civilized community.
There are several key lessons we can take from his week’s Torah reading that will enhance our lives, helping us become more just, compassionate, responsible, and community-oriented people.
For example, the parasha emphasizes the importance of treating others fairly and justly in the laws and regulations relating to property rights, criminal justice, and labor laws ensuring all are treated equitably. Then, we see that Mishapatim elevates the importance of showing compassion for all, especially the vulnerable and those in need, particularly the poor, the stranger, and the orphan. Regarding our personal responsibility, we see laws in this week’s reading that hold people accountable for their actions and emphasizing the importance of taking responsibility for one’s own actions. This promotes mindful behavior and self-responsible thinking. Finally, the importance of community is highlighted in laws and regulations encouraging people to work together for the greater good, to support and build a strong community and to care for one another…genuinely, not superficially.
Our challenge is to bring these principles and ideals into real life…through “the life we lead, not simply the creed we profess.” The transparency of those who preach one thing and do another is so clear. It is, after all, what our Torah reading this week instills within us, it is our authentic, deep, and abiding covenant with Hashem. This is a superb time to revitalize our own loyalty and commitment to each other as we usher in Rosh Chodesh Adar. After all, according to a famous quote from the Talmud, “Mishenichnas Adar marbin b’simchah,” “When Adar enters, we increase joy” (B. Ta’anit 29a).
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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