Maimonides explains that the commandments that are moral should be done because of moral reasons and that commandments that are super-rational should be done because G-d said so. This idea seems contrary to what is generally explained in Chassidic texts, that one must fulfill all of G-d’s commandments—including the rational ones—with a feeling of a G-dly yoke. How is this statement of Maimonides to be understood in light of what is generally taught throughout Chassidic thought?
Yet, according to the above, this is understood. The basis for all mitzvos must be faith, as one cannot rely on one’s personal feelings to serve G-d. If a person only employs rationality in fulfilling the laws, then, in a sense, he is not serving G-d and instead is doing what he understands. In order that all mitzvos be part of a service of G-d, he must do so because G-d said so. This is what is meant in Chassidus when it says that all commandments should be done because of the yoke of Heaven.
On the other hand, the intent of the laws which can be understood through the human mind, is that the person himself be permeated by G-dliness. Not only should he nullify his desires to G-d’s, but his identity itself should be permeated by G-dliness to the point that on his own he should not wish to sin. It is for this reason that it is not enough that man serve G-d with a yoke of Heaven, he should appreciate their reasons as well.
Transcending Man
A person’s reason, though, must result in super-rational faith. Were he to only serve G-d through reason, his service will be limited to that which can be reached through logic.
For, as much as there is an advantage to understanding G-d through one’s own mind, the level of comprehension will always be bound by the limitations of human intellect. Human understanding is finite and as much he becomes one with G-d, the union is limited to the confines of what man’s comprehension can possibly grasp.
The intent of the giving of the Torah therefore, was not only that man should be united with G-d in the areas that he can comprehend, but that even G-dliness which is above comprehension should be drawn into this world.
After a person has already related to G-d through reason, he can have faith as well, this time, without losing his sense of personal identity. This is the ultimate purpose of the giving of the Torah, that that which is beyond human perception and understanding be brought into the world without the world being nullified by its presence.
This is my G-d...the G-d of my father
Based on the above, we can understand why the verse first says, “This is my G-d and I will tell of His beauty” and only afterwards does it state, “the G-d of my father and I shall exalt Him.” This idea expresses that after reason (at which point the individual identifies personally with G-d), a person must once again serve G-d with faith (as expressed by “the G-d of my father”).
While the verse communicates the need for faith, it leaves out the initial faith that serves as a prerequisite and a basis for reason.
This is because the faith which serves as the basis to becoming one with G-d through understanding is not a faith that the person developed on their own, but rather comes from tradition and inheritance from one’s forefathers. As such, it does not have to do with the individual’s personal identity, and he does not relate to it as his. A person therefore cannot be proud of this faith, as the individual himself did nothing on his own to attain it. For this reason it is not mentioned in the verses of praise in Az Yashir. If a person didn’t develop it on his own, he cannot sing about it.
After a person becomes one with the Almighty through their own efforts and appreciation however, then they can obtain faith of a higher level—a faith that is now part of them.
Since the individual has already become one with G-dliness through their own understanding of His ways, they are not nullified by something that they cannot grasp intellectually. At that point, even the levels of unity with G-d that are beyond their own comprehension are not superimposed upon them, and do not nullify their existence.
This faith that follows reason is something that he can sing about, as it is a level that he reached through his own efforts.
Instead of being nullified by faith, he becomes permeated with faith.
Chronology of the Parsha
This is the reason that after the rational laws are enumerated in the parsha, it follows with the preparation for the giving of the Torah, and in the midst of all the rational laws the prohibition of eating milk and meat is mentioned.
For this expresses the concept that after a person’s rational mind has become permeated by G-dliness, matters of chukim and faith as well, can permeate the individual in a similar manner that the rational laws do. They are therefore a part of a parsha that expresses reason and personal identity (Parshas Mishpatim), and follow the mention of the rational laws—as this is a faith that does not transcend man (as did the events of the preceding parsha of Yisro), but instead permeates him.
The Revelation of Chassidus
Similar to the way that the Torah was taught in three steps, a) through a G-dly revelation on Mt. Sinai which was greater than man’s understanding; b) with a focus on understanding through the laws of Parshas Mishpatim; and c) through the ideas which were beyond understanding (such as the Israelites’ statement of “we will do and we will hear” and the laws of milk and meat), yet at this point, in a way that did not overpower the individual—so too, the teachings of Chassidus were revealed in a similar manner.
First, came the Chassidus of the Baal Shem Tov, which focused primarily on faith.
Next, came the Chassidus of Chabad, revealed by the Alter Rebbe (R. Shneur Zalman of Liadi), which focused on the individual. It stressed that the individual themselves must serve G-d with their own faculties of understanding.
Finally, through this personal connection and appreciation of G-dliness, the person should appreciate that no matter how much he understands G-dliness, he cannot truly grasp Him at all. Even those things which he thinks that he understands are also, in truth, beyond human comprehension.
Through studying Torah in general, and specifically Chassidus Chabad, one paves the way to the time when we will learn the Torah of Moshiach—a time when we will perceive G-dliness clearly with our own eyes, and when the entire world will be permeated by G-dliness in a revealed way.
(Based on Likutei Sichos 16, Mishpatim 1, reworked by Rabbi Dovid Markel. To see other projects and to partner in our work, see: www.Neirot.com.)
