EXOD202 Simeon his son said … not learning but doing is the main thing. Pirkei Avot, Perek I, Mishnah 17. In short, theory is not as important as practice. This is quite similar to the teaching of Shammai, "Speak little and do much." We find a discussion taking place among the tanna'im as to which is greater: study or practice. Different opinions were given, and finally all agreed that learning is greater since learning will lead to deeds. (T.B. Kiddushin 40b). Without adequate knowledge, proper deeds are impossible. But since learning is looked upon as only a means, it would appear that the essence, the important thing, is truly the deed. Our own Jewish community often appears to be sinking by the sheer weight of its own wordiness. Conferences, conventions and commissions continue to grind out reams of paper with endless words. We bemoan, we bewail, we diagnose and prescribe. But all these are no substitute for actions and deeds of meaning. Certain historic moment call for action, and nothing else will do. When the Egyptians pursued the Israelites and apparently had them trapped with the sea in front of them, the Almighty said to Moses, "Why do you cry to Me? Speak to the children of Israel that they may go forward." [This verse]. This was a time neither for meditation nor for study. It was an occasion for deeds.

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EXOD203 See [[DEUT41]] Deuteronomy 2:30 hardened SPERO 245-6

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EXOD204 See [[EXOD115]] Exodus 7:5 destroyed SACKS 86

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EXOD205 The supernatural events that are already part of nature are more miraculous because they are part of the original blueprint. While the talmudic source only alludes to this idea, the Midrash Bereishit Rabbah 5:5 states openly that all of the supernatural miracles were implanted in nature during the first six days of creation. Thus, the natural miracle does indeed demonstrate God's prowess even more than supernatural miracles do. The Talmud Ta'anit 7a expresses this concept most emphatically when it says that the (natural) miracle of rain is greater than the (supernatural) miracle of the resurrection of the dead. This idea is also demonstrated through the supernatural events in the Bible itself. The most supernatural miracle in the Bible is, one could argue, the splitting of the Red Sea. And yet, this supernatural event is brought about through very natural means, as the Torah describes the east wind blowing the entire night prior to the onset of the splitting of the sea. The Sefer Hachinuch Mitzvah 132 explains that God's greatness is enhanced by performing supernatural miracles through natural means. Other supernatural miracles in the Torah are also brought about through natural means. Each day, millions of Jews in the desert were fed by the supernatural means of the manna, as bread came from heaven. Exodus 16:4 Yet, the manna appeared in a very natural way, between two layers of dew on the ground each morning. Numbers 11:9. The Midrash Tanchuma, Beshalach 20 comments on this phenomenon that God purposely wanted to make a supernatural miracle (manna from Heaven) appear natural from the dew. Even at the end of the Torah, when God shows the entire land of Israel to Moses, God commands Moses to first go up to the mountain. Deuteronomy 32:49 It is clear that from Mount Nevo, the entire land cannot normally be seen and that God performed a supernatural miracle to allow Moses to see the entire land. Yet God asked Moses to go up to the mountain to see the land so that the supernatural miracle will appear to be brought about through natural means. Thus, in Judaism, contrary to the commonsense belief, natural miracles are considered greater and more miraculous than supernatural miracles.

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EXOD206 Faith must be a central concern to anyone who seeks the goals toward which Mussar directs. The target for a life well lived is summed up in the word wholeness (sh'lemut), about which Rabbi Shlomo Wolpe says: "We seek only our wholeness." Then he guides," The foundation of wholeness is faith." Alei Shur, vol. 2, 348. Without faith, wholeness will elude us.

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EXOD207 The greatest favor that the Creator has bestowed on man, and the strongest proof of His existence, is the Torah, given to Moshe His prophet, and the miraculous signs that were revealed through him-- the changes in the normal course of things and in the natural order--and the revelation of the awesome wonders to induce faith in the Creator, make He be exalted, and in the prophet, as it says: “Israel saw the great power which God had unleashed against Egypt, and the people were in awe of God; they believed in God and in Moshe His servant” (Shemos 14:31); “You have been shown, that you might know that Hashem is God, and there is no other beside Him. From the heavens He let you hear His voice, to discipline you; and on earth He showed you His great fire, and out of the fire you heard His words” (Devarim 4:35-36).

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EXOD209 The Sages of blessed memory have already cautioned us regarding the honor and esteem that must be accorded a mitzvah, as they have said (Shabbos 133b): "'This is my God and I will adorn Him' [this verse] -- adorn yourself before Him with mitzvos: with beautiful tzitzis, beautiful tefillin, a beautiful Torah scroll, a beautiful lulav..." Similarly, they said (Bava Kamma 9b): "[One should expend] up to one-third [extra] for the embellishment of a mitzvah. Up to this amount comes from his account ["He will receive this reward in the world – to-come" – Rashi]. More than this is from the Eternal's account ["He will be repaid in this world" – Rashi]." The wisdom derived from the lips of our Sages of blessed memory clearly informs us that merely performing a mitzvah [in a routine way] is unsatisfactory. Rather, it must be honored and embellished.

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EXOD208 "This is my God and I will adorn Him [ve'anvehu]." Is it then possible to adorn God? Yes, by resembling Him [reading ve'anvehu as ani vehu],I will make myself like unto Him. As He is compassionate and gracious, be also compassionate and gracious [this verse, Mekhilta 37a, Shabbat 133b). (Continued at [[GEN82]] Genesis 1:27 image SPERO 86).

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EXOD210 The Judaic definition of beauty is not limited to visual physical charms. It also includes refined human traits, such as dignity, deportment, and character, which are pleasing to people's minds. This comprehensive view of beauty is projected by the author of Proverbs: "The glory of young men is their strength, and the beauty of old man is the hoary head" (Proverbs 20:29). The old man who acts with the dignity of his age and does not compete in areas which belong to youth is a beautiful person. Beauty is an adjunct of religious acts. The Pentateuchal verse "This is my God and I will beautify him" [this verse] was interpreted by the Rabbis as an injunction to give an attractive appearance to religious articles (Shabbat 133b). Thus one should build a beautiful sukkah, affix an attractive mezuzah, and write a distinctive Torah (Masechet Soferim 3:11).

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EXOD211 In Christianity, the most important ideal is belief in Jesus as the Savior. This belief in itself can enable a person to attain salvation. In Judaism, belief is secondary to action, and one is judged on the basis of what one does, not what one feels, thinks, or believes. There are numerous Jewish sources demonstrating this fundamental viewpoint of Judaism. Abraham left the presence of God Himself to perform the mitzvah of welcoming strangers into his home. From here, the Talmud learns that performance of a religious action supersedes even the emotional feeling of being with God Almighty. Shevuot 35b. God says that it is preferable not to believe in God as long as the Jewish people keep the Commandments of the Torah. Jerusalem Talmud, Chagigah 6b. (Of course, the goal of Judaism is to accomplish both, but action precedes feeling and belief.) Th[is] a verse in the Torah [] says "This is my God and I will beautify Him." In discussing how one can beautify or glorify God, the Talmud Shabbat 133b answers that it is through action, that is, just as God is merciful so man should be merciful, and so on. Therefore, the highest form of being like God is through action and not feeling or belief.

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