The Six Constant Mitzvot
Although the Torah contains six hundred and thirteen mitzvot, most of them only apply in specific places or circumstances, and some only to specific people. Believe it or not, from among the six hundred and thirteen mitzvot there are only six which apply to every Jew, every second of every day.[1]
This group of six mitzvot is referred to as the "shesh mitzvot temidiot", the Six Constant Mitzvot. Indeed, the very first halacha written in the Shulchan Aruch includes the requirement to "place God before me at all times" – which is one of the six mitzvot.[2] Although one is not expected to contemplate the six mitzvot at all times, one should make an effort to review them whenever possible. In fact, when one reviews them one concurrently discharges a number of additional mitzvot, as well.[3] One should certainly take the opportunity to review the Six Constant Mitzvot when one has nothing better to do, anyways.[4]
The Six Constant Mitzvot are:
(1) To believe in God
(2) To reject the possibility of any other God
(3) To believe in His complete Oneness
(4) To fear Him
(5) To love Him
(6) To not stray after forbidden desires
There are a number of inspiring interpretations as to what these six mitzvot represent. One interpretation has it that these six mitzvot correspond to the six cities of refuge.[5] The cities of refuge were specially designated places where an unintentional murderer was able to flee to in order to escape a possible revenge attack by members of the victim's family.[6] As a person's evil inclination is also referred to as a "murderer" of sorts, these six mitzvot are constant "cities of refuge" where one can "flee" in order to elude the evil inclination.[7]
Another superb interpretation of the Six Constant Mitzvot teaches that each mitzva corresponds to one of the six walls of one's home. The ceiling of one's home represents our constant remembrance of God who is always above us. The floor, recalling prostration during worship, reminds us not to worship any entity other than God. The front wall reminds us that God is One. The walls to the right and left remind us to love God and to fear Him. The back wall, and by extension the back door, teaches us not to "sneak out the back" and stray from the ways of the Torah. It is also suggested that the six constant mitzvot serve to remedy the sin of Adam and Eve who ate from the forbidden fruit.[8] One should make an effort to ponder the Six Constant Mitzvot during the blessing which immediately precedes the shema each morning.[9]
Somewhat related to the Six Constant Mitzvot are the "Six Remembrances" which the Torah also requires us to occasionally recall.[10]
These six remembrances are:
1) To remember the Exodus[11] from Egypt[12]
2) To remember the sin of the Golden Calf[13]
3) To remember the giving of the Torah[14]
4) To remember the Shabbat and to keep it holy[15]
5) To remember the attack of Amalek[16]
6) To remember the sin of Miriam[17]
Many individuals have the commendable custom of reciting the Six Remembrances every day following shacharit.[18] It is taught that reciting the Six Remembrances is even greater than reciting the entire book of Tehillim.[19] Some authorities encourage one to bear in mind the Six Remembrances prior to reciting the Shema each morning.[20]
One need not stretch the imagination to notice the similarities between the Six Mitzvot and the Six Remembrance. For example, the requirement to believe in God is very much connected with the Exodus from Egypt. As the opening passage of the Ten Commandments states: "I am the Lord your G-d, who has taken you from the land of Egypt".[21] The second mitzva, not to believe in anything else besides Him, corresponds to the sin of the Golden Calf, which was an attempt to replace God. Similarly, believing in His Oneness corresponds to the giving of the Torah at which time we are told that the Jewish people called out: "The Lord is One".
The love one must have for God is intrinsically connected to Shabbat as can be seen from the Shabbat liturgy itself: "And You, Lord our G-d, in Your love, gave us the Shabbat". The obligation to fear God is meant to recall the attack of Amalek whom we are told "did not fear G-d".[22] Finally, not straying after the desires of our hearts corresponds to Miriam who spoke badly about her brother Moshe. It is only the negative influences of our thoughts which urge us to speak poorly. Just like the desires of our heart can get us into trouble, so can our speech.[23]
Although essentially unrelated to all that has been discussed above, it is interesting to note that the prophet Yeshayahu summarized the Torah's most fundamental principles into the following six-point list.[24]
- To walk justly with good deeds
- To always ensure proper speech
- To reject bribery or other inappropriateness for the sake of money
- To avoid corruption
- To be sensitive with what one chooses to listen to
- To not gaze at forbidden sights
[1] There is actually another constant mitzva which one can fulfill without so much as even thinking about it, and that is the mitzva to live in the Land of Israel, for those who are fortunate enough to do so.
[2] Rema O.C. 1:1
[3] Biur Halacha O.C. 1, Chayei Adam 1:5
[4] Piskei Teshuvot 1:3
[5] Bamidbar 35, Devarim 19
[6] Sefer Hachinuch; Introduction
[7] Likutei Sichot, vol. II, p. 363-366
[8] Rabbi Moshe Chaim Armoni
[9] Elya Rabba O.C. 60
[10] Reishit Chochma, cited at: http://www.shemayisrael.co.il/parsha/weber/archives/yisro.htm
[11] Devarim 4:9-10
[12] Devarim 16:3
[13] Devarim 9:7
[14] Devarim 4:9-10
[15] Shemot 20:8
[16] Devarim 25:17-19
[17] Devarim 24:9
[18] Hayom Yom, p. 77
[19] Yosef Ometz 319-324
[20] Rabbi Shneur Zalman of Liadi, cited at: http://www.sichosinenglish.org/books/sichos-in-english/8/20.htm#n158
[21] Shemot 20:2
[22] Devarim 25:18
[23] Tehillim 34:15, Mishlei 21:23. It is reputed that the Vilna Gaon used to say: "Every instant that one withholds his mouth from speaking evil, he merits a hidden light that even an angel... cannot even fathom, he atones for all his sins, and saves himself from hell."
[24] Makkot 24a