In this week’s reading we encounter the enthusiastic response to the giving of the Torah: “We will do and we will hear” (Shemot/Exodus 24:7). This verse is famously interpreted to mean, “We will do, then we will hear;” that is, we were so excited to receive the Torah; we agreed to abide by it even before we studied its contents. Nevertheless, the study of Torah has long been among the most highly valued and compelling tasks of Jewish observance. Why?

 The Israeli poet, Yehudah Amichai, wrote:

When God left the earth he forgot the Torah

at the Jews’ and since then they look for him

and cry after him, you forgot something, you forgot, in a loud voice

and others think that this is the prayer of the Jews.

And ever since they strain to find hints in the Bible

as to the place he might be found as it says, Seek the Lord where he is to be found,

Call upon him when he is close. But he is far.

 

Although God’s presence can be difficult to detect in our modern, post-Sinai world, we possess the clue to discovering the Divine presence once again. The Torah is like evidence left at the scene of a crime (lehavdil). As laudatory as the eagerness to jump all in may be, it runs the risk of neglecting the “hear” in our zealousness to “do.” Let’s start by examining the clues.

 

B’Yedidut (w/friendship),

 Rabbi Mitch Levine