6. There is another aspect to the sign of a split hoof – the hoof is split into two parts. This means that the way one walks, i.e., proceeds on the earth and involves himself with earthly matters, should not be confined to a singular approach, but should be characterized by two motifs, “the right hand [that] draws near and the left hand [that] pushes away.”
There are some who operate only with “the right hand [that] draws near,” without any restraint. They argue that in order to bring Jews closer to Torah, it is worthwhile to compromise certain aspects of the Torah and even to remake the Torah according to the spirit of the times (Heaven forbid).
The idea that we should bring all Jews closer to Torah is indeed true. As has been discussed several times, the mishnah that teaches, “Love the created being and draw them close to Torah,” implies that even those who are merely “created beings,” i.e., who have no positive virtue other than being G-d’s creations, should also be brought closer to Torah.
However, the argument that for this purpose one should make modifications – which in truth are corruptions of – in the Torah runs contrary to the Torah’s path (Heaven forbid). As the wording of that mishnah itself states, one must “bring them closer to Torah.” They should be brought closer to the Torah, but the Torah should not be drawn closer to them and remade to fit their spirit.
Even if this argument – that by compromising Torah principles one would bring Jews closer – were valid, it is untenable according to our Torah tradition. This principle must be known: According to Jewish Law, one is forbidden to change even the smallest detail of Torah, whether it is a Scriptural law, a Rabbinic law, or even an enactment established by our Sages in recent generations.
The only exception would be a change initiated by a true Prophet and only then as a temporary measure. In such an instance, following the Prophet’s instructions would be mandated by the Torah and, hence, like all mitzvos, would be obligatory. The classic example is that of Prophet Eliyahu on Mount Carmel, where he commanded the people to offer a sacrifice even though it was not being offered in the Beis HaMikdash. Since he was a Prophet and commanded this only as a temporary measure, the people were obligated to follow his directive.
However, otherwise, one is forbidden to deviate even the slightest degree from the Torah, regardless of what might be accomplished by doing so.
Moreover, the truth is that not only will such compromises not bring about any improvement or draw Jews closer to Torah, but on the contrary, they will make matters worse. The people making such compromises will be subsumed within – and overwhelmed by – those they are trying to influence until, ultimately, they will completely deviate from the Torah and Judaism.
There is a well-known analogy which my revered father-in-law, the Rebbe Rayatz used to illustrate this situation: A person who becomes lost in a forest among predatory animals did not find himself there suddenly; he did not leave his house and immediately enter the depths of the forest. Instead, it was a gradual process. He began walking on the king’s highway – the path of the King of the Universe. Then, he turned a hairsbreadth off the king’s highway, proceeded further, then deviated another hairsbreadth, and yet another hairsbreadth. He continued on his path until he realized that he was deep in the forest, with predatory beasts all around him.
