Earth Shattering News
What’s worse than the commission of a crime? When the person involves others in its performance. Especially, if the other is G-d. PARSHAS YISRO PARSHAS YISRO
Worse than Murder?
When the A-mighty declared “Do not bear G- d’s name in vain” — a reference to giving a false oath, invoking G-d’s name — the entire world trembled.” (Talmud, Shevuot 39b)
What was so earth shattering (pun intended) about giving a false oath, using G-d’s name in vain? And why is it more devastating then idolatry, murder or adultery?
The Talmud addresses this question and answers that it is because in certain ways it is a more serious breach than the other commandments and it is reflected in the way G-d punishes for it. But this too requires explanation. Why is it treated differently from PARSHAS YISRO other serious crimes that are listed in the ten Commandments?
Iyun Ya’akov, a Talmudic commentator, answers, citing the statement of our sages in Pirkei Avos that the world endures by virtue of three things: Justice, truth and peace. When one gives a false oath, they undermine all three of these foundations. They pervert justice, distort the truth and create strife. If the very underpinnings of the world are removed, no wonder the world trembled.
One can still ask, even if one were to make a false statement in court — without swearing — they undermine justice, truth and peace. What is so different about a false oath?
Schlepping G-d
One answer to this question requires a basic understanding of the dynamics of an oath in Jewish tradition.
Why is it that when a person testifies about any matter and gives his word that what he says is true, it may not suffice in a legal PARSHAS YISRO proceeding, and the court will impose an oath. If the person’s word is not believed, why would we believe his oath? If a person could be suspected of lying, why would he be trusted with an oath? Furthermore, an oath is administered in many cases where the individual is suspected of theft. If the person is suspected of stealing, why would we trust his oath to the contrary?
Indeed, the Talmud makes the declaration that “one who is suspected concerning monetary impropriety is not suspected to swear falsely in court.” (Bava Metzia 5b). But the question is, why?
Rashi addresses this question with the assertion that “people consider a false oath a more serious crime than theft.” But, this assertion requires explanation as to why this is so. The Tosaphist commentary answers by referring to the Talmudic statement that “the world trembled when G-d said, “you shall not take G-d’s name in vain.“ This, of course, brings us back to square one. Why did the world tremble for this commandment more so than for any other?
PARSHAS YISRO
The explanation for all this lies in the difference between all other transgressions and a false oath. When one commits any crime, they go against G-d’s will. It is a momentary denial of G-d.
When one swears falsely, using the name of G-d, however, they are deliberately invoking G-d’s name, as if to say, “G-d is my witness that what I say is true.” The crime here is not doing something evil in spite of G-d, or ignoring G-d, but it is doing something evil because of G-d. G-d becomes one’s accomplice in the evil act itself.
Moreover, our mystical ages explain that when one makes an oath they access a more powerful manifestation of G-d. By swearing falsely, in G-d’s name, is to sully and contaminate the most sublime G-dly forces.
Every violation of the Torah, thus, adversely affects one’s own personality. It does not however, threaten the stability of the world, because G-d remains the foundation of the world that cannot be shaken or removed.
PARSHAS YISRO
When one actually “drags” G-d into the crime, and uses Him for falsehood, the G-dly foundation of the world is so sullied and undermined, that the very foundation begins to shake. The endurance of the world is guaranteed so long as the foundation is an enduring one. When one perverts G-d’s role and utilizes Him for falsehood, the very foundations of the world begin to falter.
Foundations Strengthened and Renewed
One of the most salient distinguishing factors between the period of exile and that of Redemption is the prevalence of truth. During the Messianic Age, when ultimate truth will prevail, the foundations of the earth will therefore be strengthened, because at that time the entire world will be permeated with an acute awareness of the true nature of G-d’s existence and the existence of G-dly truth.
Moreover, we are told that in the Messianic Age, there will be a new heaven and a new earth. Because of the reign of truth, the PARSHAS YISRO world will acquire greater stability, and will no longer be vulnerable.
In the present, the earth’s existence is precarious and one false oath can wreak havoc on it. In the Messianic Age, the earth will be given infinite G-dly strength because there will be nothing that could undermine its stability.
From the book Light from the Future: Parshas Yisro by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
