Parashat Re’eh continues Moshe Rabbenu’s final message to the Jewish People. In this section, 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. Rashi explains that an individual Jew is not permitted to add a new part to a mitzvah – for example, taking five species on Sukkot instead of four. Furthermore, an individual Jew is not permitted to subtract from a mitzvah – for example, taking three species on Sukkot instead of four. The GR”A, Rabbenu Eliyahu Mi’Vilna, explains further that a Jewish Court is not permitted to add a new mitzvah or subtract one of the 613 mitzvot.
Rabbenu Ovadiah Seforno gives some context to these two commandments. Concerning the prohibition of adding to the Torah, he explains that this mitzvah is designed to prevent a person from 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 – not to add or subtract from the Torah – are presented by the Torah as a pair. 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. As a pair, it would seem that the rationale for the two commandments would be more intimately linked!
Apparently, Seforno understands that these two prohibitions stem from the same error in thinking: a person or court asserts that he/she/it has the broad enough perspective to substitute his/her/its judgement about the aim of G-d’s Will with 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 erroneous belief that he can determine how Hashem should be served. The Torah prohibits us from adding a new mitzvah. 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 mitzvah.
Seforno’s approach directs us to learn and practice what the Torah is; not what we imagine the Torah should be. As we enter the new school year and new Jewish year, may this message guide our study and our practice of Torah and mitzvot. May we have the awareness and knowledge of what Torah teaches. May we have the commitment to practice what the Torah instructs. And, may we have the humility to remember that our interpretation of the reasons which we ascribe to the mitzvot do not influence the applicability of each element of Torah Temimah – Hashem’s perfect Torah.
Rabbenu Ovadiah Seforno gives some context to these two commandments. Concerning the prohibition of adding to the Torah, he explains that this mitzvah is designed to prevent a person from 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 – not to add or subtract from the Torah – are presented by the Torah as a pair. 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. As a pair, it would seem that the rationale for the two commandments would be more intimately linked!
Apparently, Seforno understands that these two prohibitions stem from the same error in thinking: a person or court asserts that he/she/it has the broad enough perspective to substitute his/her/its judgement about the aim of G-d’s Will with 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 erroneous belief that he can determine how Hashem should be served. The Torah prohibits us from adding a new mitzvah. 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 mitzvah.
Seforno’s approach directs us to learn and practice what the Torah is; not what we imagine the Torah should be. As we enter the new school year and new Jewish year, may this message guide our study and our practice of Torah and mitzvot. May we have the awareness and knowledge of what Torah teaches. May we have the commitment to practice what the Torah instructs. And, may we have the humility to remember that our interpretation of the reasons which we ascribe to the mitzvot do not influence the applicability of each element of Torah Temimah – Hashem’s perfect Torah.
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