OGC 2 Class 6: Right Action and the Path of Mitzvah Sources

Regarding the Torah and the Commandments: The essence of all creation is that the Creator, may He be blessed, wanted to create man, such that he would cling to Him, may He be blessed, and enjoy the true good. And this would be by there being two paths before him - the path of good and the path of evil - and that he would have the ability to choose which one of them he wants. And when, from his intellect and from his will, he would choose good and reject evil, he would then receive the true eternal good. However all the other creatures were only created because the Supernal Wisdom saw the need for them in order for the world to be complete, such that man be found in it in the manner that we have stated and he be able to serve God, may He be blessed, to receive the true good through it. Nevertheless the need for the world of all of the creatures is not known to us. Yet we have had it transmitted to us from the Sages, may their memory be blessed, that man is the essence of all, that all the other creatures were created for him and that the essence of man's creation is that he merit the true good. However, the Supernal Wisdom saw fit that in order for them to attain this true good, it would be fit at first for them to be tested and to overcome the test. And behold for this reason, He created a world for him in which there would be room for him to be tested. This means that there would the existence of good and the existence of evil in [the world], such that he could reject evil and choose good. However the truth of the existence of good and evil is that the Master, blessed be He, placed holiness and impurity into the world. The explanation of holiness is the existence of closeness to Him, may He be blessed; and that of impurity is the existence of distance from Him, may He be blessed. Holiness is the impact that the Master, blessed be He, effects upon someone who is fitting for it and the influence that descends upon him. And impurity is the distancing that the Holy One, blessed be He, distances Himself, and the absence that He [so] produces. However the truth is that the Master, blessed be He, created various spiritual powers for this purpose. And darkness and pollution are effected by them, such that in every place that you find this pollution, He will remove His holiness from there and remove His light from there, may He be blessed. And these are called the powers of impurity (kochot hatumah). In any case, the Master, blessed be He, planted power in the actions of man to stimulate the higher roots. And that is that [these actions] should draw the light of the impact of His holiness, may He be blessed, and the light of His goodness; or draw the pollution and that impurity. So behold He designated actions through which holiness would be drawn down and He commanded [man] to do them constantly, and these are the totality of the commandments. And He [also] designated actions through which pollution would be drawn down and He commanded him to refrain from them, and these are the totality of the prohibitions. Indeed, the true good is nothing but attachment (deveikut) to Him, may He be blessed. And we have already explained that the commandments are what draw down the impact of His holiness, may He be blessed, and the light of His goodness. Hence they are the means through which the true good is attained. For one who sanctifies himself greatly with the impact of His holiness, may He be blessed, is worthy of attachment to Him, and to enjoy the true good. But one who sullies himself greatly with the pollution that we mentioned will be unworthy of attachment to Him, and will be pushed off from Him. However there are many levels in all of these things - whether in the impact of holiness or of the pollution that we mentioned - and likewise with the good that is acquired by good actions and the rejection through which a man is pushed away from it by bad actions. And this is the distinction between a man and his fellow in true rank, as we will still explain with the help of the Heavens. And you need to know that just like it is given to man that he may draw down holiness or pollution to himself; so too is it given to him that with the power of his actions, he brings down holiness or pollution to the whole entire creation. Then it comes out that the entire creation is refined or corrupted through man. And this is considered a merit for the righteous that [thus] improve creation; and a liability for the evildoers that [thus] corrupt it, as we have explained further on. However the method through which the actions of man draw down this impact is through the power of the correspondence between the lower forms of existence and the higher powers that we mentioned above; such that when one of those that exist below moves, it stimulates the corresponding power above. And then through this power, the result is caused by what is caused by the drawing down of impact. For behold if this action be from the ones that are commanded, it will stimulate the power above it and strengthen it, such that the power of holiness will be drawn down from Him, may He be blessed, corresponding to the nature of the stimulation that was aroused. But if the action was from those that are disallowed, it will cause a defect in the higher power according to the nature of that evil action, such that His light, may He be blessed, correspondingly be made absent and He distance Himself. And in its place, one of the powers of impurity - which is the opposite of the holy impact that is absent - is aroused, and impurity is drawn down from it corresponding to the stimulation that is aroused. And in this manner, repentance removes the defect, such that there will no longer be any power to the powers of impurity [here] to act. So the impact of holiness will be brought down as is fit.

After these things the word of Hashem came to Abram in a vision, saying, etc. (Psalms 18:31) "As for God — His ways are perfect; the Word of Hashem is tried; a shield is He for all who take refuge in Him." If His way is perfect, how much more is He Himself! Rav said: Were not the mitzvot given so that man might be refined by them? . Do you really think that The Holy One of Blessing cares if an animal is slaughtered by front or by the back of the neck? Therefore, mitzvot were only given to make humans better.

IF A BIRD’S NEST CHANCE TO BE BEFORE THEE. This also is an explanatory commandment, of the prohibition ye shall not kill it [the dam] and its young both in one day, because the reason for both [commandments] is that we should not have a cruel heart and be discompassionate, or it may be that Scripture does not permit us to destroy a species altogether, although it permits slaughter [for food] within that group. Now, he who kills the dam and the young in one day or takes them when they are free to fly [it is regarded] as though he cut off that species.
Now, he [Rabbi Moshe ben Maimon] wrote in the Moreh Nebuchim that the reason for the commandment to release the mother bird when taking its nest and the prohibition against killing the dam with its young on one day is in order to admonish us against killing the young within the mother’s sight, for animals feel great distress under such circumstances. There is no difference between the distress of man and the distress of animals for their young, since the love of the mother and her tenderness to the children of her womb are not the result of reasoning or [the faculty of intelligent] speech, but are produced by the faculty of mental images which exists among animals even as it is present in man. But if so the main prohibition in killing the dam and its young applies only when killing [first] the young and [then] the dam [but not vice versa, whereas the Torah forbids it to be done either way]! But it is all an extraordinary precaution, and it is more correct [to explain them as prohibitions] to prevent us from acting cruelly.
And the Rabbi [Moshe ben Maimon] said further: “Do not contradict me by quoting the saying of the Sages, ‘He who says in his prayer: Even to a bird’s nest do Thy mercies extend [etc., they silence him,’ which would seem to imply that there is no reason other than the Will of G-d for the commandment to release a dam when taking its nest], for that is one of two opinions, namely, the opinion of the Sage who holds that the commandments [of the Torah] have no other reason but the Will of the Creator. We follow the second opinion that there is a reason for all commandments.” And the Rabbi [Moshe ben Maimon] raised a difficulty from a text in Bereshith Rabbah [which contradicts his theory that there is a reason for every commandment]. The text reads: “And what difference does it make to the Holy One, blessed be He, whether an animal is slaughtered from the front of the neck or the back? Surely you must say the commandments have been given only for the purpose of refining [disciplining] men through them, as it is said, Every word of G-d is refined.”
Now, this theory, categorically stated by the Rabbi [Moshe ben Maimon] concerning the commandments that there is a reason for them, is indeed very clear. There is a reason, benefit, and improvement for man in each of them, aside from the reward by Him Who commanded it, blessed be He! Our Sages have already stated: “Why were the reasons for the commandments not revealed? etc.” And they further interpreted: “And for stately clothing — this refers to one who uncovers matters that were concealed by the Ancient of days. And what are these matters? They are the reasons for [the commandments of] the Torah.” The Rabbis have further expressed themselves on the subject of the Red Heifer concerning which Solomon said, “I achieved [a knowledge of the reasons for] everything, but the section of the Red Heifer I examined, inquired into, and searched; All this have I tried by wisdom; I said, ‘I will get wisdom,’ but it was far from me. And Rabbi Yosei the son of Rabbi Chanina said: The Holy One, blessed be He, said to Moses, ‘To you I reveal the reason of the Red Heifer, but for others it is a statute [a commandment for which we know no reason].’ For it is written, And it shall come to pass in that day, that there shall not be light, but heavy clouds ‘v’kipaon’ (and thick). The word is spelled yekipaon, intimating that matters concealed from you in this world are destined ‘to be revealed’ in the World to Come, like a blind man who suddenly sees, as it is written, And I will bring the blind by a way that they knew not, and it is further written, These things have I done and I did not leave them undone, for I have done them already to Rabbi Akiba” [meaning that the explanations were revealed to Rabbi Akiba].
Thus the Rabbis explained that our lack of knowledge of the reasons of [the commandments of] the Torah is but a barrier in our minds, and that the reason for the most difficult of the commandments [i.e., the Red Heifer] has already been revealed to the Sages of Israel [such as Rabbi Akiba, as mentioned in the above Midrash]. There are many such texts among the words of the Rabbis, and Torah and Scripture, which teach to that effect; and the Rabbi [Moshe ben Maimon] mentioned some of them. But those Agadic [homiletic] statements, presenting difficulty to the Rabbi, are in my opinion, intended to express another thought as follows:
The benefit from the commandments is not derived by the Holy One Himself, exalted be He. Rather, the advantage is to man himself, to withhold from him physical harm or some evil belief, or unseemly trait of character, or to recall the miracles and wonders of the Creator, blessed be He, in order to know the Eternal. It is this [which the Rabbis intended in saying] that the commandments were given “for the purpose of refining men,” that they may become like “refined silver,” for he who refines silver does not act without purpose, but to remove therefrom any impurity. So, also, the commandments eliminate from our hearts all evil belief, and [are given] in order to inform us of the truth and to recall it always. Now this very same Agadah [homily] is mentioned in the Yelamdeinu in the section of These are the living things: ”And what difference does it make to the Holy One, blessed be He, whether one eats of an animal which is ritually slaughtered or if he just stabs it? Do you benefit Him or harm Him at all? Or what does it matter to Him if one eats clean animals or unclean? If thou art wise, thou art wise for thyself. Surely the commandments have been given only to refine men, as it is said, The words of the Eternal are pure words, and it is further said, Every word of G-d is refined. Why? So that [the word of G-d] should protect you.” Thus it is clearly stated here that the Rabbis [in this Midrash], meant to say merely that the benefit [accruing from observance of the commandments] is not for His sake exalted be He, [nor] that He is in need of the light of the candelabrum as one might think, or that He needs the food of the offerings and the odor of the incense as might appear from their simple meanings. Even regarding the memorial He hath made for His wonderful works, that He commanded us to perform in memory of the Exodus and Creation, the benefit is not for Him, but so, that we should know the truth and be meritorious enough to be worthy that He protects us, for our utterances and remembrances of His wonders are accounted by Him as things of nought, and vanity. And the Midrash brought proof from [the law specifying] slaughter by cutting the neck in front or in the back, meaning to state that all the benefits are to us and not to the Holy One, blessed be He, because it is impossible to say concerning slaughter that there is more benefit and glory to the Creator, blessed be He, by cutting the neck in front than by cutting it in the back or by stabbing the animal. Rather, all these advantages are to us — to lead us in paths of compassion even during [the process of] slaughtering. And then the Rabbis brought another proof: “Or what does it matter to Him if one eats clean things,” — that is, foods permissible to the eater — “or eats unclean things,” that is, forbidden food concerning which the Torah declared they are unclean unto you. However, He implied that [these laws were given to us] so that we might develop a fine soul and be wise men perceptive to the truth. By quoting the verse, If thou art wise, thou art wise for thyself the Rabbis [in the above Midrash] mentioned the principle that the commandments pertaining to rites such as slaughter by [cutting of] the neck are to teach us traits of good character. The Divinely ordained commandments which define the species [of animals and birds which are permissible to us] are to refine our souls, just as the Torah has said, and ye shall not make your souls detestable by beast, or by fowl, or by any thing wherewith the ground teemeth, which I have set apart for you to hold unclean. If so, all the commandments are solely to our advantage. This is as Elihu said, If thou hast sinned, what doest thou against Him? And if thy transgression be multiplied, what doest thou unto Him? And again he states, If thou be righteous, what givest thou Him? Or what receiveth He of thy hands? This is a consensus in all the words of our Rabbis. Thus they asked in Yerushalmi Nedarim whether they may open the way [to release one from a vow or oath] by reason of the honor due to G-d in matters between man and G-d. On this question the Rabbis answered [there]: “What is an example of [a vow being released because of] the honor due to G-d? [If you say that it is a case where he swore] ‘I shall not make a Booth, I shall not take the palm-branch, I shall not put on phylacteries’ — but do you call this ‘by reason of the honor due to G-d?’ It is for oneself that [the observance of the commandments] helps, just as it is said, If thou be righteous, what givest thou Him? Or what receiveth He of thy hands? If thou hast sinned, what doest thou against Him? And if thy transgression be multiplied, what doest thou unto Him?” Thus the Rabbis have explained that even the palm-branch, the Booth, and the phylacteries concerning which He commanded that they shall be for a sign upon thy hand, and for frontlets between thine eyes; for by strength of hand the Eternal brought us forth out of Egypt — are not ordained to honor G-d, blessed be He, but to have compassion on our souls. And the Sages have already arranged it for us in the [Closing] Prayer on the Day of Atonement, stating: “Thou hast distinguished man from the beginning, and hast recognized him [to be privileged] to stand before Thee, for who shall say unto Thee, ‘What doest Thou?’ and if he be righteous what can he give Thee?” Similarly, it states in the Torah, which I command thee this day for thy good, as I have explained. So also, And the Eternal commanded us to do all these statutes, to fear the Eternal our G-d, for our good always. And the intent in all these expressions is “for our good,” and not for His, blessed and exalted be He! Rather, everything we have been commanded is so that His creatures be refined and purified, free from the dross of evil thoughts and blameworthy traits of character.
So, too, what the Rabbis have stated, “Because he treats the ordinances of G-d like expressions of mercy, whereas they are decrees” means to say — that it was not a matter of G-d’s mercy extending to the bird’s nest or the dam and its young, since His mercies did not extend so far into animal life as to prevent us from accomplishing our needs with them, for, if so, He would have forbidden slaughter altogether. But the reason for the prohibition [against taking the dam with its nest, or against killing the dam with its young in one day] is to teach us the trait of compassion and that we should not be cruel, for cruelty proliferates in man’s soul as it is known that butchers, those who slaughter large oxen and asses are men of blood; they that slaughter men, are extremely cruel. It is on account of this [cruelty] that the Rabbis have said: “The most seemly among butchers is a partner of Amalek.” Thus these commandments with respect to cattle and fowl are not [a result of] compassion upon them, but they are decrees upon us to guide us and to teach us traits of good character. So, too, the Rabbis refer to all commandments of the Torah — positive and negative — as “decrees,” as they said in the parable of “the king who entered a country, and his attendants said to him, ‘Promulgate decrees upon them.’ He, however, refused, saying, ‘When they will have accepted my sovereignty, I will promulgate decrees upon them.’ Similarly did the Holy One, blessed be He, [say to Israel], ‘You have accepted My sovereignty: I am the Eternal thy G-d, accept My decrees: Thou shalt have no other gods etc.’”
However, in the Midrash of Rabbi Nechunya ben Hakanah there is an interpretation with respect to releasing a mother bird when taking its nest, which states that there is a secret in this commandment. “Rabbi Rechimaie said, What is the meaning of that which is written, Thou shalt in any wise let the dam go, and it did not say ‘the father?’ [This implies that the verse commands] only Thou shalt in any wise let the dam go with the honor of that ‘understanding’ which is termed ‘the mother of the world,’ as it is written, Yea ‘im’ (if) thou call for understanding. And what is the meaning of the phrase, and the young, take thou to thee? Said Rabbi Rechimaie, It means those young that she raised. And what are they? They are the seven days of [the Festival of] Tabernacles, and the laws of the seven days of the week etc.” Thus this commandment alludes to a great matter, and therefore the reward for the observance thereof is abundant, [as it is said], that it may be well with thee, and that thou mayest prolong thy days.

(2) Ben Azzai said: Be quick in performing a minor commandment as in the case of a major one, and flee from transgression; For one commandment leads to another commandment, and transgression leads to another transgression; For the reward for performing a commandment is another commandment and the reward for committing a transgression is a transgression.