by Rabbi Mordechai Rhine

One of the readily understood commands of the Torah is “You shall not detract from Torah.” If not for this command, every generation would feel entitled to undo the mitzvos that they think are outdated. G-d is assuring us that the Torah is Divine. It speaks to the essence of human existence, and applies in all generations.

What is less easy to understand is the adjoining command, “You shall not add to the Torah.” What is so terrible if someone will add to the Torah? We are still observing Torah. What is so terrible if we do a little extra?

The story is told of a man who lived in a close knit community and was making a birthday party for his son. He wanted to make a really nice party but he didn’t own silverware. So he went to a neighbor and asked to borrow one place setting of silverware so that at least the birthday boy should feel special at the party. The neighbor agreed. A few days later the neighbor watched as the boy’s friend’s came and went; he knew the party went well. About a week later the birthday boy’s father showed up at his doorstep with a big smile. “I truly apologize for the delay, but I come to give you my sincere congratulations. You see, while your silverware was in my home, the large soup spoon gave birth. So I am returning your setting with the new baby spoon. Mazal Tov!”

The neighbor wasn’t sure how to react, but he took the silverware with the extra spoon, and tried to forget the incident.

A few weeks later, the man came again to borrow silverware for a different party, and a week later he came back with a whole extra place setting. His explanation was the same: While the silverware was in his home the knife, fork, and spoon, all gave birth. He merely was returning the results.

Again, the neighbor wondered how this worked exactly, but he took the silverware and decided to forget the story.

A few weeks passed and again the man was on his neighbor’s doorstep asking to borrow silverware. This time he was making a small wedding for one of the unfortunates in town. He wanted to serve the meal in style so he wanted to borrow a full set of silverware. Normally the neighbor would have been cautious. But here it almost seeming like a good investment. As he handed over his best set of silverware, the wealthy man wondered, “Who knows, maybe I’ll get back a full identical set of silver.”

The wedding went well, but weeks passed and the man didn’t return the silverware. Finally the neighbor decided to approach the man and ask for the return of his silverware. When asked what happened, and when he intended to return the silverware, the man’s face turned sad and sympathetic. He said, “Oh, I really have unfortunate news to tell you. Just after the wedding your entire set of silverware was pregnant and it went into labor. But unfortunately it was a very difficult labor, and…well we thought it would work out, but it just didn’t. I’m sad to inform you that your entire set of silverware died in childbirth.”

This story, formulated by the Chofetz Chayim, was used to explain how the mitzvah “not to add to Torah” is directly linked to the mitzvah “not to subtract from Torah.” When a person thinks that they have the right to add, invariably they begin to think that they have the right to subtract as well. G-d’s command is to respect the integrity of Torah and not to take liberties with it.

This principle explains one of the great peculiarities in Jewish scholarship.

Jewish law is comprised of laws that are Biblical in origin, as well as laws whose origin is Rabbinic. The Torah itself commands us to legislate protection for the Torah. And so the leaders of each generation legislated what came to known as Rabbinic law.

For example, Biblical law only prohibits eating cooked mixtures of milk and meat. Rabbinic law, however, legislated a “safeguard” which prohibits eating all kinds of mixtures of milk and meat, even if they aren’t cooked. Today, Jewish custom requires that even the tablecloths, or placemats, be distinctive for meat and dairy.

When I first entered the field of advanced Jewish scholarship I wondered why scholars would spend a good part of the semester identifying which laws were Rabbinic in origin and which ones were Biblical. If we are sincere in our observance, wouldn’t it be a better use of time to be practical and simply identify what is permitted and what is forbidden. Why would we spend the critical first weeks of a semester identifying whether something is Biblical or Rabbinic in origin?

I believe that much of the importance in differentiating between Biblical and Rabbinic laws has to do with the prohibition “not to add to Torah.” We must not view Torah as if it is ours to tamper with. One who “adds to Torah” will eventually come to take away. Instead we safeguard Torah so that we don’t even come close to a Biblical violation. But we maintain the integrity of Torah by keeping track of what is Biblical and what is Rabbinic.

One Might Say: It is good and healthy to polish, treasure, and safeguard a silver spoon. One may even fill the spoon with tasty foods. But beware of the person who is muddled in his scholarship and claims that the spoon is pregnant.

Let us treasure both Biblical and Rabbinic law. But let us study well to know the difference.

© 2014 by TEACH613