Torat Hashem Temimah Meshivat Nafesh – G-d’s Torah is perfect; restoring the soul.
Besides being one of my favorite songs to sing on Simchat Torah, this verse from Tehilim describes the Torah as being perfect. This week’s parasha explains one aspect of the perfection of the Torah.
Parashat Re’eh continues the explication of Moshe Rabbenu’s tochacha – his rebuke of the Jewish People. In this rebuke, Moshe discusses the mitzvot of bal tosif and bal tigra – to not add or subtract from the mitzvot of the Torah. Our sages teach us that the Torah is comprised of taryag – there are 613 mitzvot in the Torah. These two mitzvot teach that the Jewish People are not permitted to add a 614th commandment or to remove one of the 613 commandments from taryag.
The Seforno gives some context to each of these commandments. Concerning the prohibition of adding to the Torah, he explains that this mitzvah is designed to prevent a person adding something which is detestable to Hashem, even something that may seem like a service of Hashem. Concerning the prohibition of subtracting to the Torah, he explains that, at times, people may feel that the reason for a certain commandment no longer applies and that, consequently, the commandment no longer applies.
At first glance, Seforno’s comments seem somewhat difficult. Bal tosif and bal tigra are presented by the Torah as a pair – neither add nor subtract. However, Seforno’s explanation seems to provide very different rationales for the two prohibitions – do not allow yourself to do something detestable to Hashem in the name of serving Him and do not allow yourself to think that a commandment no longer applies.
Apparently, Seforno understands that these two prohibitions stem from the same error in thinking – a personal judgement about G-d’s Will is a reasonable substitute for Hashem’s declaration of His Will through the mitzvot. In fact, Hashem has shared with us His Will through taryag – the 613 commandments. In the case of bal tosif, the Torah prohibits a person (or a Jewish court) from acting on the thought that he can determine how Hashem should be served. The Torah prohibits us from adding a new mitzva. In the case of bal tigra, the Torah prohibits a person (or Jewish court) from acting on the thought that he can determine the ultimate reasons for the mitzvot. The Torah prohibits us from subtracting a mitzva.
One of the ideas that the verse, Torat Hashem Temimah Meshivat Nafesh – G-d’s Torah is perfect; restoring the soul – conveys is that Hashem gave us a perfect Torah. Hashem is perfect and His Will is unchanging. As a product of His Will, the Torah is not subject to change – and certainly not subject to alteration based on human whim.
Besides being one of my favorite songs to sing on Simchat Torah, this verse from Tehilim describes the Torah as being perfect. This week’s parasha explains one aspect of the perfection of the Torah.
Parashat Re’eh continues the explication of Moshe Rabbenu’s tochacha – his rebuke of the Jewish People. In this rebuke, Moshe discusses the mitzvot of bal tosif and bal tigra – to not add or subtract from the mitzvot of the Torah. Our sages teach us that the Torah is comprised of taryag – there are 613 mitzvot in the Torah. These two mitzvot teach that the Jewish People are not permitted to add a 614th commandment or to remove one of the 613 commandments from taryag.
The Seforno gives some context to each of these commandments. Concerning the prohibition of adding to the Torah, he explains that this mitzvah is designed to prevent a person adding something which is detestable to Hashem, even something that may seem like a service of Hashem. Concerning the prohibition of subtracting to the Torah, he explains that, at times, people may feel that the reason for a certain commandment no longer applies and that, consequently, the commandment no longer applies.
At first glance, Seforno’s comments seem somewhat difficult. Bal tosif and bal tigra are presented by the Torah as a pair – neither add nor subtract. However, Seforno’s explanation seems to provide very different rationales for the two prohibitions – do not allow yourself to do something detestable to Hashem in the name of serving Him and do not allow yourself to think that a commandment no longer applies.
Apparently, Seforno understands that these two prohibitions stem from the same error in thinking – a personal judgement about G-d’s Will is a reasonable substitute for Hashem’s declaration of His Will through the mitzvot. In fact, Hashem has shared with us His Will through taryag – the 613 commandments. In the case of bal tosif, the Torah prohibits a person (or a Jewish court) from acting on the thought that he can determine how Hashem should be served. The Torah prohibits us from adding a new mitzva. In the case of bal tigra, the Torah prohibits a person (or Jewish court) from acting on the thought that he can determine the ultimate reasons for the mitzvot. The Torah prohibits us from subtracting a mitzva.
One of the ideas that the verse, Torat Hashem Temimah Meshivat Nafesh – G-d’s Torah is perfect; restoring the soul – conveys is that Hashem gave us a perfect Torah. Hashem is perfect and His Will is unchanging. As a product of His Will, the Torah is not subject to change – and certainly not subject to alteration based on human whim.
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