Even as he exists on the physical plane, a Jew’s soul is “an actual part of G-d from Above.” So, too, with regard to the body of a Jew: it is explained that the phrase “and You chose us from among all peoples” refers to the bodies of the Jewish people.
There exists a parallel difference distinguishing between the mitzvos given to all of mankind and the mitzvos given to the Jewish people. The difference between these two sets of commandments is not merely quantitative – i.e., that mankind as a whole is given seven commandments and the Jews, 613 – but rather, qualitative. The mitzvos given to the Jews are of an entirely different nature.
Fundamentally, the commandments given to mankind as a whole are intended to establish a stable environment – to refine humanity, ensuring that mankind conducts itself in accord with G-d’s will and that the world function as He desires. This refinement, and the perfection of the world and of humanity, are achieved through mankind’s fulfilling the mitzvos with which they are charged. This is the reason that the mitzvos given to mankind as a whole comprise matters whose merits can even be appreciated by human understanding.
In contrast, the mitzvos given to the Jewish people are not intended solely for the sake of the refinement of the individual and the world, but also – and primarily – as a means of bonding with and connecting to the Creator. Indeed, the Hebrew word mitzvah (מִצְוָה) has the same root-letters as the word tzavta (צוותא), meaning “bond.” Every mitzvah a Jew performs establishes a bond with and connection to the Creator.
A created being and the Creator are entirely incomparable, and as such the existence of a created being is in and of itself utterly insignificant to the Creator. Accordingly, it follows that a created being’s service – his efforts to draw close to G-d – is in and of itself insignificant to Him. The way in which one achieves a bond with G-d is neither through self-refinement and efforts at elevating himself through coming to the knowledge and awareness of G-d nor through his expressions of lofty spiritual feelings, but through doing what G-d chose us to do and charged us with, i.e., through fulfilling His commandments.
The Torah highlights this concept at the outset with regard to the first Jew, our patriarch Avraham. The Torah does not begin describing his distinction (as a Jew) and his uniqueness (as the father of our people) with an account of his lofty personal qualities or how he drew close to G-d through his Divine service and by dint of his own efforts. These are qualities that he possessed even prior to the time that he is mentioned in the Torah. Instead, the Torah introduces him to us by saying, “G-d spoke to Avram, ‘Go out...’” i.e., with G-d singling him out. In this way, the Torah informs us that his relationship to and bonding with G-d came about solely by virtue of his having been commanded by G-d and by his carrying out that command.
Guidance for Our Conduct
The Hebrew word Torah derives from the same root as the word hora’ah, “instruction” or “teaching.” This applies to every concept in the Torah, whose every teaching serves as instruction – not only for an individual, but for all Jews; not only for the people of a given era, but for those in every generation; and not only in the theoretical realm of study and knowledge, but as a directive for actual conduct.
This holds true in particular regarding the stories of the Patriarchs, as indicated by the axiom, “The actions of the Patriarchs are a sign for their descendants.” As Ramban explains at length, the reason that the Torah elaborates in describing the journeys of the Patriarchs and in relating other events that occurred to them is so that their descendants derive guidance as to how to conduct themselves.
Similar concepts apply regarding the point under discussion. The Torah relates that Avraham’s fundamental bond with and connection to G-d began with the command, “Go out,” not solely to teach us about the nature of a Jew and how he should regard mitzvos, but also in order to provide practical guidance for every Jew in establishing a base and a starting point to draw close to G-d.
Where to Begin
One might think that in order to start observing mitzvos and drawing close to G-d, a person should first begin by studying about Judaism and learning about the Torah’s laws and mitzvos – in particular, learning about G-d and how He relates to the world as a whole and to Jews in particular. Let the newcomer first gain an understanding of the meaning of mitzvos as a whole and of each individual mitzvah.
The core of such an approach is that one must have a proper foundation of knowledge prior to actually beginning to fulfill mitzvos; only then can he begin fulfilling G-d’s mitzvos as he should, in a manner befitting G-d’s commandments.
To speak in practical terms: When one meets a Jew who up until now had no meaningful connection to Judaism, neither to the observance of mitzvos nor to any knowledge about Judaism – all he knows is that he is a Jew – one might think that the correct way to prepare that person to “live Jewishly” is by teaching him ideas so that over the course of time he will gain knowledge about G-d, the Torah, and its mitzvos. In this way, he will develop a feeling for the Torah and its mitzvos, and eventually progress to a point at which he observes the Torah and its mitzvos as is befitting.
True, those who follow this approach realize that even before a person gains a sufficiently developed level of understanding, he should not refrain from actually carrying out the mitzvos. When the Jewish people accepted the Torah at Mount Sinai, they declared, “We will do and we will listen.”
