בס”ד
Or any part of them, as they were given for non-Jews by G-d through Moses at Sinai1
In the previous foundation – (add link) – we discussed the prohibition of adding mitzvot based on the principle that creating a new religion is forbidden, known as the prohibition of “chiddushei daat.” Mishneh Torah, Kings and Wars 10:9, presents this concept as follows:
This principle addresses the prohibition of creating a new religion, known as the prohibition of “chiddushei daat.”
The general principle governing these matters is: They (non-Jews) are not allowed to originate a new religion or create mitzvot for themselves based on their own decisions.
In this blog, we will focus not only on the prohibition of adding but also on the prohibition of diminishing. Jews are explicitly commanded not to diminish from the laws given by G-d, as we see in Deuteronomium 13:1 and Deuteronomium 29:28
| 1 All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it. | א אֵת כָּל-הַדָּבָר, אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם–אֹתוֹ תִשְׁמְרוּ, לַעֲשׂוֹת: לֹא-תֹסֵף עָלָיו, וְלֹא תִגְרַע מִמֶּנּוּ. |
| 28 The secret things belong unto the L-RD our God; but the things that are revealed belong unto us and to our children for ever, that we may do all the words of this law | כח הַנִּסְתָּרֹת—לַד’, אֱלֹהֵינוּ; וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ, עַד-עוֹלָם–לַעֲשׂוֹת, אֶת-כָּל-דִּבְרֵי הַתּוֹרָה הַזֹּאת. |
When we look at Rashi‘s commentary on Deuteronomy 31:1, we see that he explains only what it means not to add to the mitzvot (for example, by not using five species of fruit and plants in the fulfillment of the command of the Lulav). However, he does not explain what it means not to diminish, as this is so self-evident that it requires no explanation: we are not allowed to take anything away, not even the smallest detail, as Alshich points out.
Alshich explains that it is inconceivable to reduce even the smallest part of G-d’s law because the laws of the Torah are perfect and complete, and diminishing any part of them undermines the integrity of G-d’s commandments. Therefore, it is clear that the Torah, as a whole, is immutable. The system of Torah law is immutable, and as Steinsaltz notes, Torah law is G-d’s word, and since G-d Himself is immutable, His laws cannot be changed. This is the essence of the principle that the Torah remains unchanged.
This is also confirmed in Malachi 3:6
| 6 For I the L-RD change not; | ו כִּי אֲנִי ד’, לֹא שָׁנִיתִי |
This principle of immutability is also found in Numbers 23:19
| 19 G-d is not a man, that He should lie; neither the son of man, that He should repent: when He hath said, will He not do it? or when He hath spoken, will He not make it good? | יט לֹא אִישׁ אֵל וִיכַזֵּב, וּבֶן-אָדָם וְיִתְנֶחָם; הַהוּא אָמַר וְלֹא יַעֲשֶׂה, וְדִבֶּר וְלֹא יְקִימֶנָּה |
And we also find it in Psalm 119:89
| For ever, O L-RD, Thy word standeth fast in heaven. | לְעוֹלָם ד’– דְּבָרְךָ, נִצָּב בַּשָּׁמָיִם. |
As we see every day that through His Word the world is brought into existence, that the trees are there, that the water is there, that everything continues to exist unchangingly, so too does His Torah remain unchanging.
A current example of how people attempt to deviate from G-d’s unchanging law is euthanasia. In modern society, euthanasia is sometimes seen as an act of compassion, relieving another’s suffering. Yet the Torah is clear, as in Exodus 20:12: life is a gift from G-d, and ending it is forbidden.
| 12 Thou shalt not murder. | יב לֹא תִרְצָח |
And is it an explicit prohibition mentioned in the 7 Noahide Commandments:
In the Talmud, Sanhedrin 56a, the Sages state that the “Bnei Noach” – the Children of Noah – were commanded seven commandments: establishing courts of justice, and the prohibitions of “blessing” (i.e. cursing) the name of G-d, idol worship, forbidden sexual relations, murder, theft, and consuming meat of a living animal.
Thus, despite the good intentions behind euthanasia, this does not change G-d’s law. This example shows us that we must not diminish the commandments of G-d, even when society considers it ethically right
By Angelique Sijbolts
With thanks to Rabbi Tani Burton for his feedbackSources:
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