Foundation of Reverence and Secret of Torah: On the Commandments

Chapter 5: Commandments of Principles or Reminders of Principles

The commandments of principles that are independent of time or place or other circumstance are those planted in the heart. They are called precepts [pekudot], for they are like a trust [pikadon] given into the keeping of the one who receives it. Therefore David said: The precepts of the Lord are right, rejoicing the heart (Psalms 19:9). These were known through reasoned deliberation before the Torah was given by Moses. They are many, such as the Ten Commandments—except for the Sabbath—but they were repeated by Moses [ . . . ]

Chapter 7: The Various Ways by Which the Commandments Facilitate Perfection of the Heart

Attend and consider that all the commandments of the Lord, whether they are universal principles or contingent on circumstance or serve as a reminder, whether they are from the written Torah or oral tradition, are either positive, explicitly negative, or positive in framing but negative in implication. As an example [of the last category], it is written: The Israelite people shall keep the Sabbath (Exodus 31:16). But “sabbath” is not an action, it is rather cessation of action and resting from it. For so is it written: [God] rested [shavat] on the seventh day from all His work that He had made . . . from the work of creation that He had made (Genesis 2:2–3)—before the Sabbath day, so that He would do no work on the day itself. [ . . . ]

The commandments can similarly be divided into three categories as follows: belief of the heart, utterance of the mouth, deed. Though the first is included in every enumeration, a principal part of every commandment dependent on utterance or deed also requires that belief of the heart be present; if not, it is all null and void. Thus the sages said, “The All-Merciful requires the heart” [b. Sanhedrin 106b], and: the Lord searches the heart, tries the reins (Jeremiah 17:10). Furthermore, it is written: in your mouth, and in your heart, that you may do it (Deuteronomy 30:14)—this verse comprises all three ways: in your mouth—obvious; in your heart—in the belief of the heart; do it—that you should perform the commandments that are to be fulfilled in deed. It is similarly written: What does the Lord your God require of you, but to fear the Lord your God . . . with all your heart and all your soul? (Deuteronomy 10:12). And David said: He who has clean hands and a pure heart, who has not taken My name in vain and has not sworn deceitfully (Psalms 24:4). Similarly: He who walks uprightly and works righteousness and speaks truth in his heart; who has no slander upon his tongue (Psalms 15:2–3). [ . . . ]

The commandments involving deeds are many, and there is no need to enumerate them. I have found a single verse comprising all the commandments, namely: You shall fear the Lord your God; and Him shall you serve (Deuteronomy 6:13). The word “fear” includes all negative injunctions, whether of the heart, the mouth, or deed. This is the first level, from which a person should ascend to the “service” of the exalted Lord, which comprises all positive injunctions, which should guide him and accustom his heart to cleave to the exalted Name. That is the purpose for which mankind was created in this world. He was not created to amass goods and wealth that he must leave to another, nor to build strong buildings that he must abandon to strangers when he dwells under the earth. Nor was he created to indulge himself in dainty viands, which one enjoys for a few moments after laboring long to produce them and are moreover mostly harmful. Nor is it for erotic pleasures, which sap one’s strength and body in short order. As for words of levity, revelry, and intoxication, they are foolishness, madness, and derangement. The savant knows that the days of his life are few, that his spirit is in the hand of his Creator, and he does not know when He will take it. He should therefore seek every matter that will bring him to understanding and enlightenment, to learn wisdom and seek faith until he will come to recognize and contemplate the works of the Lord and keep His precepts. The Lord will open the eyes of his heart and renew in him a better spirit. Then will he be beloved to his Creator in this life; his soul will cleave to Him and be satiated with perfect joy in His presence. When his soul departs from his body, the delights of God’s right hand will be eternally upon him.¹ Thus the psalmist Asaf said: My flesh and my heart fail; but God is the rock of my heart and my portion forever (Psalms 73:26).

In similar fashion, Jacob vowed, The Lord will be my God (Genesis 28:21). When he [later] came to Bethel, he said, Put away the strange gods (Genesis 35:2). He then set the flocks aside and secluded himself to serve God. He did not engage in sexual relations, for Rachel had died; Bilhah had been disqualified [through incest with Reuben; see Genesis 35:22], whereupon Jacob also felt revulsion toward Reuben’s mother [Leah] and her maidservant [Zilpah].

Therefore the verse [recounting Reuben’s transgression] also says: Now the sons of Jacob were twelve—to inform the reader that Jacob did not sleep with any woman afterward, so he begat no more.

Whoever achieves this level, the thought of God and His wonders and deeds will not depart from his heart, and he will not speak a word from his mouth that does not mention the Lord, [and he will merit] to make known to the sons of men His mighty deeds. Therefore the prophets swore [by God’s name] in most of their words. This is the meaning of the verse: And by His name shall you swear (Deuteronomy 6:13)—then one will be of those who lead the many to righteousness [see Daniel 12:3].

Chapter 8: Of the Commandments Whose Reasons Are Explicit

He who always studies the Torah of the Lord, if he has a heart that will instruct him, and his soul gains knowledge more than his teachers taught him and enlightened him, this is the one of whom it is said: I have more understanding than all my teachers; [for Your testimonies are my meditation] (Psalms 119:99).² How distinguished are the words of the ancients who said, “All are obligated to keep all the commandments and enactments that the rabbis enacted, and one should not seek the reason why these commandments were commanded to us.”³ They spoke truly, for there are many commandments whose reasons are sublime and mysterious. If one were to refrain from performing them until one knew the reason, one would be left without Torah. This would be comparable to a child who did not want to eat bread until he knew how it was sown, ploughed, reaped, scattered, sifted, ground, mixed, kneaded, and baked. If he proceeded thus, he would die of hunger. It is only right that he should eat nonetheless, and as he grows, he will ask bit by bit until he understands the answers to all his questions. Thus the savant can know many reasons [for commandments] in the Torah that are explicated full well in the Torah itself. Some, however, are understood only by one person in a thousand. Our master Moses said concerning all the commandments: [The other nations] will say, Surely, this nation [Israel] must be a wise and understanding people (Deuteronomy 4:6). If there are no reasons that we can know [concerning the commandments], how can the nations say that they are “righteous laws,” and we who perform them, how can we say they are “wise”?