It was not until the 8th century that the first list was compiled of the 613 mitzvot, opening up a fascinating genre of rabbinic literature that engaged some of the greatest minds over the following few hundred years. Fascinatingly, the BeHaG, who was the first to put together a list did not include belief in G-d as one of the 613 mitzvot. And for good reason.
Imagine one who (theoretically) observes 612 mitzvot – the only one they do not observe is belief in G-d. Such a person would likely be exempt from all mitzvot as such a person would be considered a shoteh, a fool, who is not obligated to observe mitzvot. Belief in G-d is the foundational mitzva upon which all others are based – it is part and parcel of all other mitzvot.
The Rambam – who does count belief in G-d as the very first of the 613 mitzvot[1] – begins his monumental code discussing this mitzva. “The foundation of all foundations and the pillar of wisdom is to know that there is a Primary Being who brought into being all existence”.
Belief in G-d in a lot harder said than done. One can profess belief in G-d but such belief is rendered pretty much meaningless if not backed up by action[2]. And belief in G-d does not just mean one believes G-d exists or even that He created the world. It requires one to believe – with all his heart, soul and might – that the G-d of nature is the G-d of history who takes an interest in what we do. And if G-d commands us to do something we can do it.
Such belief is very hard. And G-d Himself understands how difficult it can be. “V’ki tomru, and when[3] you shall say: What shall we eat in the seventh year if we cannot sow or gather our produce?” (Vayikra 25:20).
The Torah commands that we are to leave our land fallow every seventh year – no planting and no harvesting of one’s crops. Especially in an era before refrigeration, it would be irresponsible not to ask, if we can’t plant what in the world are we going to eat? The Torah understands and even agrees that this is a very good question. And under most other situations there would be no good answer and one should not, may not and dare not rely on G-d’s miraculous benevolence. But the relationship between G-d, the Jewish people and the Land of Israel is not “other situations”, it is special. If and when the Jewish people observe the Laws of the Torah, G-d promises a most miraculous harvest. “I shall command My blessing for you in the sixth year, and it shall produce the crop for three years” (Vayikra 25:21). What is doubly special about this blessing is the fact that G-d promises the bounty before the Shmitta year so in fact there will be no need to ask this question once settled in the Land – and observing the mitzvot of the Torah[4].
Few of us have ever had to worry that if the laws of Shmitta were to be observed as described in the Torah we might not have what to eat. And today there are many who want to observe Shmitta without relying on any “heterim”, any work-arounds, legal loopholes and the like.
But very few of us, I think it is safe to say, want to live in a world where no interest is charged on loans. Yet that is exactly what the Torah ideal seems to be. Just a few verses later the Torah tells us, “You shall not take from him interest or usury and you shall fear your God, and your brother shall live with you”. And in case one somehow thought that while one may not take interest one could give interest the very next verse warns us, “You must not give (lend) him your money with interest, and usuriously you must not advance him your food”.
This most difficult to understand commandment is explained by the Kli Yakar (Vayikra 25:36) in a most remarkable fashion. “The main reason for the prohibition of interest is because it erodes the trait of trust [in G-d]. Anyone engaged in business has his eyes lifted towards G-d, since he is in doubt whether he will make a profit or not. But one who gives with interest has his profit known and designated. So he will rely on his surety and remove his heart from G-d. The borrower also transgresses the negative commandment because he causes the creditor to sin and erodes his trait of trust. This is known from [observing] those that lend with interest. Most of them have little faith and are stubborn-hearted and distant from [giving] charity because of their lack of trust in G-d. This is the reason for the prohibition of interest in every place”[5]. This is remarkable insight – and I know few who can reach such lofty levels of faith.
There are very good and compelling reasons [6] why our Sages developed the heter iska, a legal work around this prohibition – without labelling one lacking in faith. Nonetheless, it behooves us to meditate upon the words of the Kli Yakar – even if we might take issue with them – as we try and navigate the relationship between a healthy faith in G-d and reckless reliance on G-d. Belief in G-d is truly a difficult mitzva.
[1] Clearly, the Rambam is of the view that this mitzva entails more than just belief in G-d; for example it encompasses the study of philosophy. The important parameters of this mitzva are beyond the scope of this – or any – devar Torah, even as we touch upon this mitzva above.
[2] Here too the Rambam seems to disagree and this is part of a much broader discussion.
[3] All 12 translations that I checked translate vki tomru as “if (or should) you shall ask”. While our Sages note that the word ki has at least four meanings including if, the most basic meaning is when with the word eem serving as if. While it could mean if, the fact that G-d chose to use the word ki is most significant. The Torah is signalling to us that not only might one ask this question, but it is to be expected that one ask this question and in fact one should ask this question. To do otherwise is to rely on miracles, something we are not allowed to do.
[4] This is the underlying reason why many rabbinic figures approved and encouraged the use of the ‘heter mechira” which for all practical purposes renders the laws of Shmitta inapplicable. We are far from the idyllic picture the Torah paints for the observance of Shmitta. Furthermore, Shmitta today is a rabbinic command (some even argue it’s only a custom) and hence there is little reason to believe the Biblical promise would apply.
[5] Besides the repetition here the Torah also mentions the prohibition of interest in Shemot and Devarim. Clearly the Torah does not want us to charge or receive interest.
