A. Judaism’s Incremental Growth System of Mitzvot
Agricultural mitzvot: Shemitah and Yovel only begin once the Jews have entered Israel (Source 1).
Tefillin: Some opinions state that since two of the sections inside the tefillin are written in the book of Deuteronomy, which was said at the end of the Jews’ travel in the desert, tefillin were not worn until then (Source 2). The Rebbe notes that they overlooked a midrash that says the Jews did wear tefillin in the desert. (Source 3).
The Three Holidays: Since the seasons follow the agricultural year, the holidays were likely celebrated only in Israel. This is especially true regarding Sukkot, which commemorates the Clouds of Glory in the desert: it would seem that it was only celebrated after the Jews left the desert.
B. No Circumcision or Passover Sacrifice in the Desert?
G-d gave us the Torah in the desert—an ownerless place—to demonstrate that the Torah is open to all, but the primary observance of the mitzvot started in Israel. Proof for this can be found with the mitzvot of circumcision and the Passover sacrifice.
Circumcision: Upon entering the Land of Israel, G-d commanded Joshua to circumcise the Jews. They hadn’t done so during their wanderings in the desert because it would have been dangerous under those conditions. (Sources 6 and 7)
Passover Sacrifice: During their wanderings in the desert, the Jewish people offered just one Passover sacrifice (Source 8). At that time, they were still permitted to bring a sacrifice on a personal altar and certainly at the Mishkan.
Why weren’t these important mitzvot observed in the desert? This teaches us that all the mitzvot were primarily given to be kept in the Land of Israel. Therefore, until entering the land, mitzvah observance was partial and incremental.
C. Imperfect but Crucial
While in exile, mitzvah observance is not complete, the mitzvot are only “signposts.” The optimal mitzvah observance will be during the Messianic era.
Prophesying about the exile and the descent to Babylon, the prophet Jeremiah tells the Jews: When you go down to Babylon, erect signposts along the way, so that when the time comes to return, you’ll know the way. (Source 9)
Nachmanides gives Jeremiah’s words a deeper meaning. Jeremiah is telling the Jew: Do not leave behind Torah and mitzvot – continue observing them, even if they will not be complete, because these mitzvot will be signposts on your way back. When you return to the land after your exile, you’ll be able to return to “full-strength” mitzvah observance. (Source 10)
Some might ask: Why make the effort to observe the mitzvot in an suboptimal manner? Better wait for the redemption and then we’ll be able to perfectly fulfill all the mitzvot.
Mitzvah observance during the period of exile, the Rebbe answers, is what gives us the strength to survive this harsh exile and work toward the redemption, when we’ll finally be able to keep all the mitzvot in an optimal manner.
As the popular Chassidic song in Russian goes: “Don’t worry fellows what will be with us; soon we’ll arrive at the inn and there will be enough vodka.” The Chassidim borrowed this song from their neighbors and lent it a different meaning: “Soon, we’ll arrive at the Rebbe and study Chassidic teachings.” The Rebbe added that the Chassidim would say that you also need to drink on the way to the inn in order to get you there.
The same applies here. Yes, soon we’ll arrive at the “inn”—the coming of Moshiach, and the vodka will flow there—mitzvot will be observed at the ultimate level, but until we arrive at the inn we need to drink too, just to survive. (Source 11)
