Act first, talk later – Mishpatim
The sidra describes the first referendum in history.
The assembled Israelites have heard the Ten Commandments and the mishpatim, the civil laws designed to promote good order in society. They have been offered a constitution. Now they have to vote whether to accept it.
But who are these people whose decision will govern the whole of history? Until yesterday they were slaves, untrained in the ways of democracy. Can they be trusted to act wisely? Yet with amazing responsibility they say, “All the Lord has spoken we shall do and hear!”
The rabbis say God was delighted with them. Not only because they accepted the Toran, but by reason of the way in which they worded their acceptance, saying first, “we shall do” and then “we shall hear” – in other words. “we shall obey” before “we shall examine in detail”.
This episode conveys a tremendously vital lesson. Judaism believes you have to commit yourself. You dare not be an agnostic, perpetually putting off the moment when you must choose a course of action and stick to it.
Of course you have to know what is being asked of you. But the unexpectedly mature approach of the Israelites is to hear the simple outline of the situation, decide to act, and leave the paperwork, as it were, for later.
When the Israelites were dithering at the Red Sea, Nachshon ben Aminadav stepped forward, the waters parted, and the people were saved. Had they continued agonising about their options the Egyptians would have recaptured them and the Exodus would have been in vain.
Jeremiah the prophet went ahead and bought a field as a sign of optimism when all his contemporaries were paralysed with fear. The Zionist movement went ahead and built a state when others counselled caution and careful analysis before every move.
Judaism expects commitment. It says, “First commit yourself to love God, then worry about philosophical speculation as to what He is and how He works.”
It says, “First commit yourself to Torah, live as Jew, then work on finding your modus vivendi with the world of today.”
It says, “First commit yourself to love your fellow human being, no matter what their background and viewpoint – then respectfully beg to differ if you must.”
Australian Jewry enjoys calling conventions to look at itself in the mirror. But the talkfests hardly change a thing. The people who really provide direction and example are those to whom commitment is more important than debate.
They say, “We shall do”. They begin to observe mitzvot. They attend shi’urim. They strengthen the synagogues. They sanctify Shabbat. They create facts. They change the face of the community.
Certainly they assess and discuss what they are doing. But they refuse to allow talk to become a national sport. They work on the principle of Pirkei Avot, “Talk little and do much!”
