Sefer HaHinukh 1

Sefer HaHinukh is a medieval work presenting a counting of the 613 mitzvot as well as some of the basic aspects of the various mitzvot, such as what they represent, who is required to fulfill them, when and where are the various mitzvot to be completed, etc. Certain mitzvot contain more than just a basic discussion, such as the author offering a full description of the development of the calendar when discussing the mitzvah of establishing the new month through witnessing the new moon.

The one I want to discuss today is from a few mitzvot later, number 16. The Hinukh states that the 16th mitzvah is not to break the bones of the Qorban Pesah. The reason for this prohibition is that we are to remember the miracles of our Exodus from Egypt. As such, we are to act like royalty on Pesah. One element of royalty is that one should not eat like an animal, meaning breaking the bones and sucking out the marrow, etc.

The mitzvah continues with the following thought. He warns the reader not to consider the following question; Why do we have a number of mitzvot (5-15) whose root purpose is to remember that the miracles of the Exodus? Would not one mitzvah have been enough? His answer is that our actions will follow other actions we have done. It is not enough to do one thing and assume it will have a lasting effect. Rather, G-d desired that we fulfill multiple commands in order to attain more merits that will help overcome challenges life presents. Thought does not lend itself to solidfying who we are as people. To quote the cliche, actions speak louder than words. In the halachic system, the same holds true for the Hinukh. He believes that we have to constantly be involved in Torah and mitzvot because even a small hole in a dam might eventually lead to the floodgates opening and a total loss of all we have strived to achieve. His words reflect the notion from Pirqei Avot of mitzvah goreret mitzvah, fulfilling one command will lead to us fulfilling another command.

Tomer Devorah 1

One of the most outstanding works of Jewish Ethics is R. Moses Qordovero's (Ramaq) Tomer Devorah. Ramaq was one of the great Kabbalists from 16th century Safed. The work presents an ethical model based on the 13 attributes of mercy (13 Middot HaRahamim) and the Sefirot. Tomer Devorah was originally a section of Eilemah Rabbati, which was a by Ramaq on the Sefirot. As such, one element of understanding the sefirotic system is through its use in our lives. How do our actions effect or how are our actions affected by the divine chain from Keter to Malchut and vice versa.

The first section is a theoretical description of how we are to treat other people, working towards the ideal of being kind even to those who seem to be completely removed from "deserving" kindness. His premise is that if G-d has infinite mercy, we too should strive to live a life of infinite mercy. Ramaq ties this discussion into the highest sefirah, Keter.

In today's world, is this ideal something we can truly emulate? Are we too encumbered by worrying about the I that we cannot allow for being able to overcome the hurts and pains needed to continue to help someone in need?

I will take up a more detailed discussion of this first section, attempting to present a thorough read of the various levels of mercy which Ramaq charges us with reaching.

Pesach 2009

One quick thought for Pesach. It seems that in various early haggadot, an additional phrase was used for the discussion of G-d not using any intermediary to redeem Israel. The text contains a word which refers to the Greek "Logos," the word. In thinking about the use of the idea of Logos, I wonder if some of the early haggadot had in mind that G-d doesn't act through not just angels or messengers, but even a proto-sefirotic system. G-d acts, period, end of discussion.