One of the ironies of modern Judaism is that so many of us consider the sermon to be the high point of the Shabbat service. In fact, a sermon in the vernacular is a relatively recent addition to the service, and our tradition, as a whole, generally minimizes the significance of preaching.
The Torah prefers to teach through the concrete examples of peoples' lives, or through the presentation of rules that make for a sacred and compassionate society. This week’s Torah portion is no exception to that general premise. Here, in very clear terms, the Torah presents a concise description of biblical and rabbinic Judaism:
Heed the Lord your God diligently, doing what is right in His sight, giving ear to His commandments and keeping all his laws.
The central focus of Judaism--from the liberation of our ancestors from Egyptian slavery to the present moment--has been the translation of Jewish values into acts of sacred obedience. As the Mishnah insists, "it is not the explanation that is essential, but the deed itself." Religions which focus primarily on matters of faith or true belief ultimately provide neither standards of behavior nor ingrained belief. Only those creeds which are hardened on the forge of actual living, which are refined in the bellows of daily practice are able to provide guidance and comfort in moments of crisis or despair. The greatness of Judaism testifies that true religiosity is demonstrated through godly behavior, rather than in an acquiescence to approved beliefs. The rabbis of antiquity recognized a special kind of love between God and the Jewish People in the very fact of our having been commanded.
According to the Mekhilta, it is through providing the mitzvot that God "bestowed greatness upon them." High standards are only demanded from people or issues who matter in one's life. The Mekhilta continues by explaining just what those standards are: "The voice of the Lord" means the Ten Commandments. "What is right in His sight" refers to praiseworthy conduct which are apparent to all humanity. "Give ear to His commandments" refers to decrees that accord to reason, and "all his laws" refers to those practices which have no reason but are simply performed because the tradition requires it. How striking, the wide range of Jewish responsibility! We are accustomed to think of Judaism in terms of specific rituals--lighting Shabbat candles, or keeping the dietary laws of kashrut, but the rabbis here explain that those decent practices which all humanity insists on--not murdering, fair business practices, not stealing--these too are a part of the fabric of Jewish living. Just because a deed or an insight is not unique to Jews does not mean it is not essential to Judaism. Yet, at the same time, those deeds which cannot be explained simply according to logic may be among the most essential. Civilizations cultivate and signify belonging through practices that are largely arbitrary. Why wear a tie around the neck? Why smear bright colored paint only on the lips? These practices demonstrate belonging and associated values--their justification has little to do with reason and everything to do with community.
So too, says Rashi (11th Century France), with those commandments in the Torah that appear to have no basis in reason. The commandment not to mix linen and wool in the same garment, to refrain from pork, and other such rules provide Jews with a common identity and a set of symbols which can remind us of the lofty values and moral impulse underlying all of Jewish practice.
Those inexplicable practices are the very foundation of Jewish civilization, the ongoing training grounds for Jewish belonging. Judaism--a network of sacred deeds--provides a path to holiness and goodness through the tangible acts of moral and ritual living. By cultivating the practice of mitzvot, the Jew learns to identify with a glorious and ancient history, to exemplify and caring and a rigorous morality, and to demonstrate reverence and obedience to the God who liberates slaves and who has chosen us in love. That same God calls to us now. Will you do something about it?