Parshas Yisro 5786 - Not If But When

6 days ago
2 min read

At the end of the parsha, immediately after the Ten Commandments, the Torah states:

“And if [אם] you make Me an altar of stone, you shall not build it of hewn stones.” (Shemos 20:22).

At first glance, this verse is puzzling. The construction of an altar is a clear commandment, not an optional act (see Devarim 27:6). Yet the Torah uses the word אם, which ordinarily means “if” — implying choice rather than obligation. Why would the Torah phrase a mandatory mitzvah in conditional language?

Rashi addresses this difficulty by citing Rabbi Yishmael, who explains that this is one of three places in the Torah where אם does not mean “if” but rather “when.” According to this interpretation, the verse should be read: “And when you make Me an altar of stone…” — making it a clear commandment rather than a voluntary act.

Rabbi Yishmael adds that there are two other commandments in the Torah where אם similarly conveys obligation rather than choice:

· “When [אם] you lend money to My people…” (Shemos 22:24)

· “When [אם] you bring an offering of first fruits…” (Vayikra 2:14)

While Rashi’s explanation resolves the technical issue, a deeper question remains. Why did the Torah choose this unusual formulation in these three mitzvot? Why not use direct, unequivocal language?

Rav Moshe Feinstein zt”l offers a profound insight. Generally, when Hashem commands a mitzvah, we are expected to fulfill it simply because it is His will — even if we do not naturally desire it. Chazal teach, for example, that one should not say he refrains from eating pork because it disgusts him, but rather because Hashem commanded him not to eat it (Toras Kohanim, Kedoshim).

However, these three mitzvot are different. In these cases, Hashem wants us not only to obey, but to internalize a genuine desire to perform the mitzvah. The Torah therefore uses the word אם to suggest that we should approach these commandments as if they were voluntary — acts we want to do, not merely obligations imposed upon us.

What unites these three mitzvot?

The altar must be built from natural, unhewn stones, teaching that serving Hashem and sacrificing for others should be a natural expression of who we are, not something forced. We should be happy to absorb the financial cost of giving charity or observing Shabbos and not begrudge spending the money. Lending money to someone in need should also not feel like a burden, but an opportunity to help another Jew. And bringing the first fruits to the Beis HaMikdash after months of labor should be done with joy and gratitude, recognizing that all sustenance ultimately comes from Hashem.

These mitzvot are meant to be performed with enthusiasm, generosity, and love. They shape not only our actions, but our character.

When we learn to fulfill mitzvot not merely out of obligation but out of desire — recognizing that all we have is a gift from Hashem — we become true ba’alei chessed, people who seek opportunities to give, to help others, and to serve Hashem joyfully, and thereby embrace the verse: עבדו את ד׳ בשמחה (“Serve Hashem with gladness”) (Tehillim 100:2).