In Chapter 51 of Tiferet Yisrael, the Maharal addresses a critical question raised by some skeptics regarding the eternal relevance of Torah. These skeptics, often from outside the Jewish tradition, question how Torah can be eternal if many of its commandments cannot be fulfilled today, especially those connected to the Land of Israel and the Temple. The chapter explores these concerns and affirms that the Torah is indeed timeless, designed by HaShem in a way that goes beyond the practical fulfillment of each commandment.
The skeptics argue that Torah seems to lose its completeness when many of its commandments are no longer possible to observe. They claim that if the Torah is truly perfect, how can it be eternal when some mitzvot (commandments) cannot be kept? After all, a complete system should be without additions or omissions, just as it says in the Torah itself, “Do not add to it, and do not subtract from it” (Deuteronomy 4:2). They conclude that if one cannot fulfill every mitzvah, then Torah is only effective for a small fraction of people who can keep all its laws. The skeptics’ argument challenges the idea of Torah as a system that perfects humanity.
Maharal refutes this view by first emphasizing that Torah, in its essence, is perfect and eternal. However, he clarifies that perfection in Torah is not contingent upon an individual’s ability to fulfill every single mitzvah. Human beings, being finite, are not required to achieve universal perfection in their personal observance. The Torah is a complete system, but each person can reach spiritual fulfillment through their particular role and responsibilities. As the Talmud teaches (Kiddushin 39b), “One who performs even a single mitzvah gains life, longevity, and a portion in the world to come.” This shows that a single mitzvah can elevate a person, even if they are unable to fulfill the entire Torah.
Maharal continues by explaining that the Torah is designed in such a way that every mitzvah has a unique function, and even fulfilling one commandment contributes to the spiritual perfection of the individual. The idea that someone must keep every single mitzvah in order to attain spiritual completion is flawed. Torah, in its entirety, does not expect every individual to achieve a flawless observance of every law. Rather, each mitzvah has its own value, and any observance contributes to a person's development. A person can be considered spiritually whole by fulfilling the commandments that apply to them, even if they cannot perform all 613 mitzvot.
Maharal then addresses a verse that says, “Cursed is the one who does not uphold the words of this Torah” (Deuteronomy 27:26). The Ramban (Nachmanides) interprets this curse as applying to someone who denies the validity of the mitzvot in their heart, not to someone who merely fails to perform them. In other words, the curse is for those who reject the authority of Torah, not for those who occasionally fall short in practice. Maharal critiques this view by pointing out that such denial would make someone an outright heretic, a category that goes beyond the “curse” mentioned in the verse. Instead, Maharal sees the curse as aimed at those who, while not denying Torah, do not honor it properly or fail to support its observance in the community.
To further support his argument, Maharal brings a passage from the Jerusalem Talmud (Sotah 7:4) that discusses the responsibility of the community to “uphold” the Torah, including ensuring that Torah is respected and observed publicly. This includes actions like treating a Torah scroll with reverence and making sure the community adheres to its teachings. Failing to uphold the Torah in this way can indeed bring a curse upon an individual or a community, as it indicates a lack of respect for the divine order Torah represents.
The Maharal also explains that the Torah’s eternal nature is based on its divine origin. It is not subject to change because it comes directly from HaShem. Human beings, being physical and changeable, may experience shifts in circumstances or ability to observe specific mitzvot, but Torah itself remains constant. Its divine source ensures that it is above the limitations of the human condition. Even if a person or a community cannot observe every commandment at every time, the Torah still exists in its entirety, unchanged and unchangeable.
Maharal emphasizes that the Torah was not given based on the ability of the recipient to fully grasp or fulfill it. The Torah was given by HaShem, who maintains ultimate control over its recipients and ensures that it remains relevant throughout all time. As the verse in Jeremiah states, “Like clay in the hand of the potter, so are you in My hand” (Jeremiah 18:6). HaShem is the creator and sustainer of Torah, ensuring that it is eternal, regardless of human limitations.
Moreover, Maharal points out that Torah is given by HaShem as a gift, as mentioned earlier in Chapter 50. Just as certain things in life, like the sun or rain, are given as divine gifts, so too is Torah. These gifts are beyond human capacity to create or alter. Torah, in this sense, transcends human ability or circumstance. The fact that some commandments are temporarily inapplicable does not detract from the Torah’s completeness or its eternal status.
The Maharal firmly establishes that the Torah is eternal and unchanging. Its validity does not depend on whether all mitzvot can be fulfilled at every moment. Instead, Torah remains a divine blueprint, perfect and whole, guiding humanity through various times and circumstances. Each person, by performing even a single mitzvah, taps into the infinite power of Torah, which remains as relevant today as it was when it was given. This chapter reassures us that even when some commandments seem distant or inaccessible, the Torah’s wisdom and holiness continue to shape our lives, ensuring that it remains an eternal covenant between HaShem and His people.
This blog is in the zechut of Eliana Yael Yocheved bat Sarah may HaShem help her attain all her hearts desires speedily, complete emuna, easy parnassa tova and success in all her endeavors!
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