INSIGHT
5761 - #31
A COLLECTIVE RECIPIENT
In examining the
events of Sinai, what is often overlooked are the
characteristics of the recipient of Torah, i.e. the
Jewish People. Sinai was not simply the imposition of a
set of commands upon a nation. As the nation was asked to
accept the Torah, the nation was called upon to render a
decision1 and, effectively, become a
participant in the communication of Torah. As such Torah
must be understood within the context of this
relationship and the characteristics of the participants.
In terms of God, this is fully recognized and
investigated; thus there is much discussion on the nature
of God in connection to Torah. For example, establishing
the goodness of God2 is an important factor in understanding the
objective of Torah, i.e. that it is beneficial. A similar
determination in connection to the recipient is also
necessary to fully understand the nature and objective of
Torah.
An investigation of the characteristics of the recipient
of Torah, obviously, can involve many factors and promote
much discussion. For the purposes of this Insight, we
will introduce simply one. The Torah was not given to
individuals or even a group of individuals; the Torah was
given to a nation. This recognition regarding the
recipient of Torah can greatly affect our understanding
of the workings of Torah.
Three verses can be quoted to support the contention that
the nationhood of Israel is important to the Sinai event.
Shemot 19:6 declares that the purpose of Torah is
to develop a mamlechet kohanim and goi kadosh,
“a kingdom of priests and holy nation”. Torah
is defined in terms of the nation. Shemot 19:8
states that, in response to God’s commands, the
nation responded yachdav, together, that they
would do. Shemot 24:3 presents a similar sentiment
in declaring that the nation, in this case, responded kol
echad, with one voice. In both these cases, the
oneness of the nation is deemed to be significant. In the
latter verse, Ibn Ezra indicates that this is
further emphasized by the use of the singular verb,
implying that the nation acted like one person. A nation
is not simply a group of individuals but rather reflects
a gestalt, a grouping that is greater than the sum
of its parts. These verses are not simply indicating a
meeting of the minds by individuals in regard to Torah
although that is also implied.3 It is the collective unity of the nation of
Israel that is the recipient of Torah.
Meshech Chochma, Shemot 19:8 explains that
inherently all of Torah cannot be observed by one
individual. Certain commandments only apply to kohanim,
others only to a king, others only to levi’im,
others only to property holders. The entirety of Torah
can only exist within corporate Israel and it is within
the context of our mutual responsibility for each other4 that we achieve the totality
of Torah. He further explains that the nation of Israel
must be seen as one being. Just as a human being has
different body parts, each performing their own specific
task within the body, each individual within Israel must
see himself/herself as part of the greater whole, each
performing his/her specific function within the context
of the whole.5 Perceiving the nation of Israel as the
recipient of Torah, thus, is most significant. If the
entirety of Torah can only be achieved through the
nation, the purpose of Torah must be national. Torah
indeed affects the individual but it must also be
perceived as affecting the nation as a nation. Torah must
be understood within the context of nationhood.
On the surface this seems to be a simple idea. Clearly
Torah talks to the nation. It establishes the office of
king, orders the establishment of a judiciary and,
furthermore, declares the significance of the land upon
which this nation is to dwell. The significance of this
concept, however, cannot be overlooked. Classic religious
definitions are challenged by this reality. By
definition, Torah becomes in part a political and
economic document. The “this world” importance
of Torah is reinforced and emphasized when we understand
this document within the context of nationhood. It is
within the parameters of nationhood including the realms
of statehood and society that we achieve the full goals
intended by Torah.
Many individuals declare a distinction between the
religious and the secular. The extent that Torah deals
with realms that most consider to be secular challenges
this distinction. For many, though, the way they
reconcile Torah’s involvement in the secular is by
defining the secular in classical religious tones. The
intrusion of Torah into the monarchy is thus seen, for
example, in the context of the religious and, by
extension, the Mashiach, a king from the Davidic
line, is defined in terms of his religious leadership.
The recognition of the significance of nationhood within
the context of Torah not only declares that Torah deals
with the secular but, furthermore, that Torah deals with
the secular in the context of the secular. Secular
considerations do not gain Torah’s significance by
changing into classical religious axioms. Secular
considerations gain Torah’s significance because the
Torah declares that the secular axioms necessary for
dealing with these issues are also part of the context of
God’s world. Developing the proper political and
economic structure, promoting the advancement of society,
even the consideration of transport needs6 are all part of the realm
of Torah and part of the growth mechanism of the
individual within the context of this world and
Torah’s objective.
The human being is not intended to live alone. The
establishment of the collective, of a society, is part of
the necessity of human life. The purpose of this world is
to be the arena for the development of the human being
and, thus, that which is necessary for the human being in
this world must be part of what is necessary for his/her
development. It is within the context of nationhood that
the human being achieves his/her goal and thus it is the
realm of Torah.
Rabbi Benjamin Hecht e-mail
Notes
1 See T.B.
Shabbat 88a. See, further, Rabbi Moshe Feinstein,
Kol Ram 3:373.
2 See, for example, Mechilta,
Shemot 20:2.
3 See Mechilta,
Shemot 19:8.
4 kol Yisrael
areivin zeh b’zeh, “all of Israel are
guarantors one for the other.” See T.B. Shevuot
39a.
5 Interestingly, the
Meshech Chochma adds that still a connection to the
entirety of Torah can be achieved by the individual
through learning as one studies the entire corpus of
Torah thought.
6 See, for example, Mishneh
Shekalim 1:1.
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