Beyond Orthodox Conversion to Judaism

By Rav Moshe Sternbuch

Children and Grandchildren

“In order that you should relate this story to your children and grandchildren, and you should know that I am Hashem”
The Torah equates relating what took place in Mitzrayim to recognizing the existence of Hashem. While the story of Yetzias Mitzrayim certainly is a vehicle to make the Almighty part of our lives, it is difficult to understand why this is the litmus test as to whether one believes in Hashem.
Herein, the Torah reveals something about a deep aspect of our neshamos. A person might be a practicing Jew and extremely careful about performance of mitzvos, yet, the level of his recognition of Hashem’s existence depends on how much effort he places into relating the story of the makkos (plagues) to his children and grandchildren, i.e. giving his offspring a Jewish education.
Sending our children to the best yeshivos and seminaries is not sufficient. If we do not speak about Hashem’s greatness then fear of Heaven will not be implanted in their neshamos. Constantly speaking about the Almighty’s kindness and might especially as it expressed itself during the ten makkos – is a sign that our belief in Hashem is strong.

Choosing Life

The Yerushalmi explains that all of the Aseres Hadibros (10 Commandments) are hinted to in Krias Shema. While some of them are quite clear, seemingly there is no direct reference to lo tirtzach, do not murder. Where do we find an indication of this prohibition in Shema?
The Vilna Gaon explains that veshinantom levonecha, ensuring that the Torah is sharp on the tongues of our children, is a hint indicating the prohibition against murder. Someone who does not put in the proper effort to provide his children with a proper Jewish education is, in essence murdering them. Taking the Vilna Gaon’s words to heart will help us ensure that our children grow up to be healthy, happy, Torah-observant Jews.
In this light, we can gain some insight into what the Torah means when it tells us that after Hashem spoke to the Jewish people, they bowed down and thanked Him. Rashi explains that this was in response to the announcement that they would have children. Many children are born every year and at first glance, this would not seem to be a sufficient reason to respond with such great gratitude to Hashem.
“Having children” does not merely refer to the physical act of giving birth to offspring. Rather, Hashem promised us that if we educate our children properly, the offspring we bring into this world will be considered “our children”. If we live up to the Torah’s expectation of educating our children, they will follow in the sweet ways of the Torah.

Living with Torah

We are instructed to conduct the Pesach Seder at a time when the matzos and maror are in front of us. This is more than a time limit for when the Seder can be performed. Chazal meant to tell us thereby one of the major principles, but then, when it comes time to put them in practice, to do nothing. Judaism shuns this approach as antithetical to the Torah itself. Hashem gave us the Torah to put it into practice and to incorporate all of its ideologies into our everyday lives.
For this reason, we may only relate the story of Yetzias Mitrayim during the evening of the 15th of Nissan, at the time when we can fulfill the mitzvos of matzah and marror shows that discussion and practical action are integrally bound. There is no getting away with long, ethical discourses without practical fulfillment of the mitzvos.
We see a similar concept illustrated by tefillin. Arm tefillin are symbolic of the fulfillment of mitzvos, while head tefillin represent the deeper understanding of the mitzvos. We are not allowed to wear the head tefillin unless we are already wearing those of the arm for this would represent thought without actions. In order for our thoughts and actions to find favor in Hashem’s eyes, deep understanding must be synthesized with practical fulfillment.