ANTICIPATION

The Torah is filled with specific commandments; a total of 613. Yet every now and then the Torah will issue a general statement that does not appear to be adding anything to that which is already known in terms of a specific commandment.

One example of this appears in this week's parsha. After listing a number of specific commands the Torah states: "And you shall keep My commandments and observe them, I am G-d."

The question arises, why is it necessary to add this statement? Isn't it obvious that if G-d has given us many commands that He intended for us to keep them and do them? Why then does the Torah insert these general statements that do not appear to add anything to that which was already known?

Rashi seems to have sensed the difficulty with this verse and he therefore translates it differently:

Instead of translating the word "ushmarted" as "you shall keep" Rashi translates it as "you shall study My commandments.

Now, the question arises: The literal translation of the Hebrew word "ushmartem" is "you shall guard." How does Rashi make the leap from guarding to studying?

The simple understanding of Rashi's interpretation is that this verse is to underscore the importance of study of the Torah's laws as a way to facilitate their observance. When one attempts to observe the commandments without constantly studying them, their observance would likely wane. Thus to "guard" and protect the observance of the commandments one must constantly

study.

Indeed, the Hebrew word for study Rashi employs - Mishnah - also means "repetition." Torah study requires constant learning and repetition.

There is another interpretation of this verse "and you shall keep My commandments and observe them" based on a secondary translation of the Hebrew word ushmartem: "And you shall wait for the commandments."

It is not enough for us to simply do what is expected from us. We must also look forward to doing a Mitzvah.

It is told of the great Chassidic Rabbi Levi Yitzchak of Berditchev, that he could not fall asleep the entire night following Passover and other holidays because he was so eager to once again put on Tefillin (the black leather boxes containing scriptural verses that men over the age of 13 strap on their arms and heads, as Biblically mandated) the next morning (we do not wear Tefillin on the Sabbath or on Jewish holidays).

When we view a mitzvah not as a burden or duty to be discharged and "get over with" but as an opportunity to get closer to G-d we will always eagerly anticipate the observance of the mitzvah.

And this first part of the verse to eagerly wait for the opportunity to do a mitzvah ties in to the second part of the verse: "and you will observe them": If you show your eagerness to do a mitzvah, G-d will always give you more opportunities to do more mitzvot.

The theme of anticipation is even more pronounced in the period between Passover and Shavuot, the anniversary of the giving of the Torah at Sinai. This period is called Sefirah, which means counting because this is the time when we are Biblically required to count the days.

According to the Midrash, this commandment is rooted in the way the Jewish people counted the days when they left Egypt as a way of showing their eagerness to receive the Torah. This entire period exemplifies the idea of anticipation.

But there is no area of Jewish life and belief where the idea of anticipation is more pronounced than in the belief in and anticipation for the coming of Moshiach who will usher in the Age of Redemption.