Mrs Adler
This is not a new thought but seems even clearer in the light of our discussions. Both Chasidus as an 'organized' movement revolving around messianism and mysticism, and the more liberal movements which reject the divinity of Torah are the result of imperfect attempts to bring Judaism into the modern world. In both cases there is a rejection of the perceived status quo as being insufficiently persuasive in light of 'modern' rational thought, archeology, science, 'Biblical Criticism', or whatever system is thought to be most ascendant at that moment. Both extremes want to salvage what they consider to be the essence of Judaism. But Chasidus reverts to mysticism, more of a Christian approach that since none of this is really rational anyway, it can only be believed using a system that is essentially emotional and non-rational. The more liberal movements similarly reject the possibility that Torah is rational and can stand up to modern scrutiny. But their answer is to only keep those things that seem to make sense to them.
My Answer
What you are saying is exactly the opinion of the Rav, in his 5 lectures. In the lecture, the Rav points out that it is an absolute fundamental that the Torah, as a Wisdom from the Creator, be applicable in all times and places.
The Rav goes so far as to state that this notion is the 14th Ikkar, adding one to the 13 of the Rambam. Another approach is to say that the idea is intrinsic to the 9th Ikar that the Torah is immutable and will never be changed or replaced.
In either event, the denial of this Ikar, on the left by Reform and the right by the "new ghetto" is a Kefirah in the Ikkar and is the source of untold misery.
With a proper refocusing of Modern Orthodoxy on Yesodei Hatorah and a rational view of Mitzvot as taught by Rambam, we can move past this difficult phase of our Emancipation.
Sunday, August 21, 2011
Thursday, August 11, 2011
Post Tisha B'av discussion #2
Mrs Adler
To what degree do you think that the objections of Israeli Jews toward Orthodoxy are found in adherents of the more liberal Jewish movements in America? I could see some of your analysis (about typical Israelis who believe in G-d but cannot deal with the 'magic' that they see as part of Orthodoxy and thus reject Orthodoxy) applying to some American Jews. It is not a perfect fit because there are some American Jews who actually could buy the magic but do not want to be burdened with the lifestyle - but it seems to me that serious adherents of some of the liberal movements have fled Orthodoxy because of what they see as an anti-rational, anti-historical, anti-reality perspective.
My Response
I agree with you, the issue is really more of a post emancipation issue than an Israeli issue. After all these generations we are still struggling to deal with the fact that the secure walls of the ghetto have fallen down.
The ghetto walls provided a secure home which screened the reality that people were keeping a traditional form of halachic activity without very much scrutiny of the Philosophical basis of that activity. As the ghetto walls have come down, we are paying a very severe price for continuing that unreflective approach to Judaism in all communities all over the globe.
The ghetto walls provided a secure home which screened the reality that people were keeping a traditional form of halachic activity without very much scrutiny of the Philosophical basis of that activity. As the ghetto walls have come down, we are paying a very severe price for continuing that unreflective approach to Judaism in all communities all over the globe.
Wednesday, August 10, 2011
Post Tisha B'av discussion
Mrs Adler's questions
#1
So to apply this to the American political system - the danger of identifying as a 'Democrat' or a 'Republican' is that you might fall prey to the belief that any man-made system has all the answers, forgetting the limits of human control, and forgetting G-d and thus potentially forfeiting the opportunity to really find the correct path by applying true wisdom principles. That would be true of any 'knee-jerk' emotional reaction to a political problem.
#2
But even so - could one by accident be following the 'better' of existing paths, even though the process of getting there is not ideal? Perhaps you follow a political ideoligy because that is what most Jews do, or it is what your parents did. Is it not still possible that it might be the more sensible path even though you have not adopted it due to true examination of its principles.
#3
And where does patriotism fit into this? Surely there is a role for that somewhere. America is not perfect because it is the product of human endeavor - but it is so far superior to so many places. What is the place for hakorat hatov here?
#4
I also have a lot of questions as to how we should approach Eretz Yisrael as American Jews. So many Jews assume that there is an inherent kedushah to the land which I assume might be part of the more dangerous aspect of religious Zionism. What do you think about that?
My Response
#1
Yes, the idea of Geula includes having a healthy skepticism toward all nationalism. Healthy skepticism does not mean that we deny the unique accomplishments of the USA however. The founding principles of our country are a historic accomplishment and should be treasured as such. We should moderate our appreciation however, with an expectation that the USA, like any human system, will still have limitations Geula via the Torah is the ultimate solution to.
A very important basis of growth that Ralbag points to in Kohelet is opening one's mind to other approaches. Republican's would do well to seek out the weakness in their approach that democrats are stronger in. The reverse is certainly true as well. This is the hallmark of the true leader, finding the common ground that enriches all approaches and removes their extreme limiting character.
#2
There are certainly better and worse non Jewish approaches, as there are better and worse Jewish ones. One may indeed fall on better and worse approaches by accident. The son of Avraham, Yitzchak, was in a vastly better situation than any of the sons of Haman. To truly grow however, one must use free choice in moving beyond ones first education, whatever the source of that education might have been, even Yitzchak and Avraham Avinu.
#3
The better the principles of the country one is in, the more one should appreciate that country. One has a duty to work together with fellow citizens to bring out the best in our country in all matters that relate to our shared wellbeing. In matters of Religion however, we strongly endorse the separation of church and state and are against Missionary activity of any kind, Jewish or non Jewish.
#4
If we properly define Kedusha, there is no problem with saying their is an intrinsic Kedusha to Israel. The problem arises when we view Kedusha as a mystical force, rather than a category of existing things. Kedusha refers to an entity that is distinct from others in some important way. We say Kiddush on Shabbos to distinguish its unique character as a time. Israel is unique as the designated place of redemption where the principles of Torah will ultimately be expressed in a truly free human civilization.
Sunday, April 10, 2011
Chametz Umatza
In exploring Hilchot Chametz Umatza, one is immediately struck by the uniqueness of Issur achilat Chametz in the domain of maachalot assurot. In maachalot assurot generally, achilat issur follows from a consistent concept of food enjoyment. Halacha views food enjoyment as occurring in one of two ways.
1. A single food as in the case of eating a significant amount of non kosher steak or a pork chop by themselves. Clearly the person has enjoyed a non kosher food and has violated the prohibition of eating a maachal assur.
2. Eating a food as a part of a dish. According to halacha it is not necessary to eat a food in isolation to have a non kosher experience. As long as it constitutes a significant proportion of a dish, Halacha views each ingredient as a distinct eating experience in its own right. The concentration an ingredient needs to have to be considered substantial is a “kezayit bichdei achilat peras” enough to have consumed an olive’s worth of the ingredient within a few minutes worth of eating the overall dish.
If one eats ham and eggs and there is enough ham to have eaten a “kezayit bichdei achilat peras” one is considered as actually eating two distinct foods simultaneously. One is considered to have had eaten ham as well as having eaten an egg. This kind of simulataneous activity is considered a full fledged prohibition of eating a maachal assur.
If one eats less than a “kezayit bichdei achilat peras” one is considered to have eaten a dish which contains a non kosher flavoring. This is not considered a distinct eating experience of a non kosher food and is not prohibited from the Torah.
In the case of Chametz, we find an exception to this rule. The uniqueness of Chametz expresses itself in two distinct if somewhat related ways.
1. In order to violate issur chametz one must eat chametz itself, in isolation without any other food in a dish. Clearly this is unlike any other maachal assur. In other maachalot assurot, eating a dish containing a non kosher ingredient is considered mamashut, a food experience of actual non kosher food, so long as it is of the size of “kezayit bichdei achilat peras”.
2. There is a separate issur of eating chametz in a dish form. There is no counterpart to this in maachalot assurot, one has either eaten a prohibited food, or one has not.
What is more, this prohibition of eating chametz in a dish form requires a measure of “kezayit bichdei achilat peras” the exact measure usually considered to be mamashut, a distinct eating experience of non kosher food in its own right.
How are we to understand this unique formulation of Issur Chametz?
1. A single food as in the case of eating a significant amount of non kosher steak or a pork chop by themselves. Clearly the person has enjoyed a non kosher food and has violated the prohibition of eating a maachal assur.
2. Eating a food as a part of a dish. According to halacha it is not necessary to eat a food in isolation to have a non kosher experience. As long as it constitutes a significant proportion of a dish, Halacha views each ingredient as a distinct eating experience in its own right. The concentration an ingredient needs to have to be considered substantial is a “kezayit bichdei achilat peras” enough to have consumed an olive’s worth of the ingredient within a few minutes worth of eating the overall dish.
If one eats ham and eggs and there is enough ham to have eaten a “kezayit bichdei achilat peras” one is considered as actually eating two distinct foods simultaneously. One is considered to have had eaten ham as well as having eaten an egg. This kind of simulataneous activity is considered a full fledged prohibition of eating a maachal assur.
ג כיצד הוא ממשו, כגון שהיה מן החלב כזית בכל שלוש ביצים מן התערובת. אם אכל מן הגריסין האלו כשלוש ביצים--הואיל ויש בהן כזית מן החלב, לוקה: שהרי טעם טעם האיסור, וממשו.
If one eats less than a “kezayit bichdei achilat peras” one is considered to have eaten a dish which contains a non kosher flavoring. This is not considered a distinct eating experience of a non kosher food and is not prohibited from the Torah.
In the case of Chametz, we find an exception to this rule. The uniqueness of Chametz expresses itself in two distinct if somewhat related ways.
ו אין חייבין כרת, אלא על אכילת עצמו של חמץ. אבל עירוב חמץ כגון כותח הבבלי ושיכר המדי, וכל הדומה להן מדברים שהחמץ מעורב בהן--אם אכלן בפסח, לוקה ואין בו כרת: שנאמר "כל מחמצת, לא תאכלו
1. In order to violate issur chametz one must eat chametz itself, in isolation without any other food in a dish. Clearly this is unlike any other maachal assur. In other maachalot assurot, eating a dish containing a non kosher ingredient is considered mamashut, a food experience of actual non kosher food, so long as it is of the size of “kezayit bichdei achilat peras”.
2. There is a separate issur of eating chametz in a dish form. There is no counterpart to this in maachalot assurot, one has either eaten a prohibited food, or one has not.
What is more, this prohibition of eating chametz in a dish form requires a measure of “kezayit bichdei achilat peras” the exact measure usually considered to be mamashut, a distinct eating experience of non kosher food in its own right.
How are we to understand this unique formulation of Issur Chametz?
Monday, March 14, 2011
Shabbat and self discovery
In the previous post we explored the two fundamental motivations of toelet and taaung. It is in our nature to begin acting on the basis of taanug, sensory entertainment for its own sake. With experience, we tend toward toelet, a function based calculus of action. It is critical to note that Toelet includes sensory based entertainment in it, just not for its own sake. The wise person seeks entertainment as a part of a broad-based quest for functionality and well being.
How broad based this quest will be, depends upon the level of self discovery of the individual. It is for this very reason that the Ralbag’s perush al- Hatorah centers on the gleaning of toelet from the torah story. It is precisely the quest into self discovery, helping man attain ever more profound insights into his own functionality, that the Torah is intended to promote.
We left off with the question of a “starting point”- where does the quest for self discovery begin? What is the critical first step in transitioning from taanug to toelet?
The simple answer to this question is- Shabbat. Abstaining from melacha once a week is the key to beginning the path of self discovery and therefore, it lies at the foundation of the Taryag system.Why is this so? As the great Philosophers said, the first step in knowledge, is knowing one’s own self.
יראת ה ראשית דעת חכמה ומוסר אוילים בזו
Awe of Hashem is the beginning of knowledge, while arrogant fools have contempt for wisdom and self discovery
The great obstacle to knowing ones own self, lies in pretending that what I myself am, is obvious, even self evident. It is precisely this phenomenon of false self evidence, which blocks the entire enterprise of self discovery.
"דרך אויל ישר בעיניו, ושומע לעצה - חכם" משלי יב טו
The way of the arrogant fool seems right in his own eyes, but he who listens to advice is wise.
It is this self evidence that causes our preoccupation with means rather than ends. Exploration of ends presupposes an exploration of the self as an organism, an examination of what we are and what our functions are. In essence we must come to realise that man as an organism, is part of the great Craft of Creation and is therefore an object of discovery. Here again Einstein presents the point very well.
A human being is a part of the whole, called by us "Universe," a part limited in time and space. He experiences himself, his thoughts and feelings as something separate from the rest—a kind of optical delusion of his consciousness. The striving to free oneself from this delusion is the one issue of true religion. Not to nourish it but to try to overcome it is the way to reach the attainable measure of piece of mind.
The New Quotable Einstein by Alice Calaprice (Princeton University Press, 2005: ISBN 0691120749), p. 206
When we think about it, what we are, in essence, is a mind operating through a body. Abstention from melacha on Shabat involves an insight into our identity as human beings. Specifically, we abstain from overindulgence in melacha precisely because to work 24/7 precludes our mission as minds. To be sure a mind, will act rationally in its practical affairs. It will use wise plans to conquer the material world, to the degree that it can be conquered. But a wise person will also note, that securing material resources is of little benefit, if it becomes an end in its own right. A life mission founded on pursuit of conquest of the world, for its own sake, condemns man to a life of frustration and failure. Instead, we must do melacha, in proper measure, to live the life of mind as an ultimate end.
As Einstein says:
“The fairest thing we can experience is the mysterious. It is the fundamental emotion which stands at the cradle of true art and true science. He who knows it not and can no longer wonder, no longer feel amazement, is as good as dead, a snuffed-out candle. It was the experience of mystery — even if mixed with fear — that engendered religion. A knowledge of the existence of something we cannot penetrate, of the manifestations of the profoundest reason and the most radiant beauty, which are only accessible to our reason in their most elementary forms-it is this knowledge and this emotion that constitute the truly religious attitude; in this sense, and in this alone, I am a deeply religious man.
Albert Einstein, The World as I See It, Secaucus, New Jersy: The Citadel Press, 1999, p. 5.
Shabbat initiates man into this experience of mind, Einstein is speaking of. As such it is indeed at the foundation of the Dibrot and therefore of taryag Mitzvot. In the next post we will explore the Halachic significance of “self discovery”.
How broad based this quest will be, depends upon the level of self discovery of the individual. It is for this very reason that the Ralbag’s perush al- Hatorah centers on the gleaning of toelet from the torah story. It is precisely the quest into self discovery, helping man attain ever more profound insights into his own functionality, that the Torah is intended to promote.
We left off with the question of a “starting point”- where does the quest for self discovery begin? What is the critical first step in transitioning from taanug to toelet?
The simple answer to this question is- Shabbat. Abstaining from melacha once a week is the key to beginning the path of self discovery and therefore, it lies at the foundation of the Taryag system.Why is this so? As the great Philosophers said, the first step in knowledge, is knowing one’s own self.
יראת ה ראשית דעת חכמה ומוסר אוילים בזו
Awe of Hashem is the beginning of knowledge, while arrogant fools have contempt for wisdom and self discovery
The great obstacle to knowing ones own self, lies in pretending that what I myself am, is obvious, even self evident. It is precisely this phenomenon of false self evidence, which blocks the entire enterprise of self discovery.
"דרך אויל ישר בעיניו, ושומע לעצה - חכם" משלי יב טו
The way of the arrogant fool seems right in his own eyes, but he who listens to advice is wise.
It is this self evidence that causes our preoccupation with means rather than ends. Exploration of ends presupposes an exploration of the self as an organism, an examination of what we are and what our functions are. In essence we must come to realise that man as an organism, is part of the great Craft of Creation and is therefore an object of discovery. Here again Einstein presents the point very well.
A human being is a part of the whole, called by us "Universe," a part limited in time and space. He experiences himself, his thoughts and feelings as something separate from the rest—a kind of optical delusion of his consciousness. The striving to free oneself from this delusion is the one issue of true religion. Not to nourish it but to try to overcome it is the way to reach the attainable measure of piece of mind.
The New Quotable Einstein by Alice Calaprice (Princeton University Press, 2005: ISBN 0691120749), p. 206
When we think about it, what we are, in essence, is a mind operating through a body. Abstention from melacha on Shabat involves an insight into our identity as human beings. Specifically, we abstain from overindulgence in melacha precisely because to work 24/7 precludes our mission as minds. To be sure a mind, will act rationally in its practical affairs. It will use wise plans to conquer the material world, to the degree that it can be conquered. But a wise person will also note, that securing material resources is of little benefit, if it becomes an end in its own right. A life mission founded on pursuit of conquest of the world, for its own sake, condemns man to a life of frustration and failure. Instead, we must do melacha, in proper measure, to live the life of mind as an ultimate end.
ששת ימים תעבד ועשית כל מלאכתך. ויום השביעי שבת ליהוה אלהיך לא תעשה כל מלאכה
Six days you shall labor, and do all your craft, but the seventh day is a Sabbath dedicated to the LORD your God. On it you shall not do any craft
As Einstein says:
“The fairest thing we can experience is the mysterious. It is the fundamental emotion which stands at the cradle of true art and true science. He who knows it not and can no longer wonder, no longer feel amazement, is as good as dead, a snuffed-out candle. It was the experience of mystery — even if mixed with fear — that engendered religion. A knowledge of the existence of something we cannot penetrate, of the manifestations of the profoundest reason and the most radiant beauty, which are only accessible to our reason in their most elementary forms-it is this knowledge and this emotion that constitute the truly religious attitude; in this sense, and in this alone, I am a deeply religious man.
Albert Einstein, The World as I See It, Secaucus, New Jersy: The Citadel Press, 1999, p. 5.
Shabbat initiates man into this experience of mind, Einstein is speaking of. As such it is indeed at the foundation of the Dibrot and therefore of taryag Mitzvot. In the next post we will explore the Halachic significance of “self discovery”.
Wednesday, March 9, 2011
Toelet vs Taanug
In the previous post, I noted that Ralbag emphasizes a purposeful approach to life. This emphasis expresses itself in Ralbag's approach to mitzvot, which are founded on the notion of “toelet”, aiding man in his proper pursuit of benefit. This commitment to toelet underlies the distinction between abstaining vs not doing of melacha. Clearly, abstaining from melacha involves a shift to a superior focus rather than merely an absence of melacha behavior. What remains to be understood is the nature of this superior focus saught through abstention. What is this superior focus pursued on Shabbat?
To answer this, it is critical to note that Shabbat is one of the 10 dibrot, a mitzva that has a special role in the purposeful life. For Ralbag, the 10 dibrot are the archetypes of the purposeful life, collectively articulating the essential elements of Toelet for the Taryag system as a whole. Each and every one of the mitzvot, in some way, builds upon the life mission of toelet articulated in skeleton form in the 10 dibrot. Given his view of Dibrot, it is clear that Ralbag's understanding of Shvita memalacha lies at the very heart of the pursuit of toelet underlying the Mitzva system. As a dibrah, Shevita mimelacha is clearly fundamental to the pursuit of toelet. To understand Shabat then, presupposes insight into the role of “toelet” in human action generally.
Toelet is best understood in contrast with its alternative- Taanug. Taanug is the basis of action of the unreflective person whose motivation is limited to pursuit of pleasure alone. A wise person acts on the basis of Toelet - the richer sense of opportunity afforded by reflection. One who is motivated by Toelet has a much wider sense of functionality that includes sensory pleasure in proper measure among other human needs.
To understand this distinction, it is instructive to consider the case of the dieter. Clearly the overeater's over indulgence in food, is not simply ignorance in the area of calorie intake. One could provide the overweight person with a clear diet and still find them overeating on a regular basis. Overeating results from attraction to perceived benefits following from food pleasure, rather than a mere ignorance of calorie counts. In its extreme taanug form, the perceived benefit from food pleasure can be all encompassing. Lacking a realm of human function beyond the sensory, the pleasure of eating is called upon to compensate, leading to overeating. eating becomes the basis of comfort and celebration distraction and self reward. To succeed, the overeater must gain insight into the underlying fact that his notion of benefit is limited to taanug and learn to seek toelet.
The successful dieter therefore is not one with superior “will power”. Rather, the successful dieter must gain an insight into himself as an organism, come to appreciate his opportunities in the world at a deeper, richer level. This recognition of the possibility of a richer life of toelet is liberating. Toelet removes the act of eating from the framework of pleasure alone and opens up the possibility of considering it in a much broader sense of a broad based sense of human functionality.
Ralbag teaches that this process of insight allowing for the shift from sensory pleasure to the possibility of functionality is fundamental to human development generally. It is not only “eating” that can be limited by the pursuit of sensory entertainment for its own sake. Every human act begins as sensory entertainment, from eating and drinking to sexuality from play to art.
Insight into the functionality of human behavior is not a one time event. The release of the self from a habitual taanug orientation, does not give way to a fully formed sense of toelet- no exploration works in this way. What insight opens up is the possibility of growth in the toelet concept, there are many many stages in this process. As such, true success depends on an education that challenges man to seek ever more profound formulations of functionality. But where does this recognition of toelet begin? It is here that the notion of dibrot and Shabbat enter the picture. The next post will explore this extension of the notion of the toelet concept.
To answer this, it is critical to note that Shabbat is one of the 10 dibrot, a mitzva that has a special role in the purposeful life. For Ralbag, the 10 dibrot are the archetypes of the purposeful life, collectively articulating the essential elements of Toelet for the Taryag system as a whole. Each and every one of the mitzvot, in some way, builds upon the life mission of toelet articulated in skeleton form in the 10 dibrot. Given his view of Dibrot, it is clear that Ralbag's understanding of Shvita memalacha lies at the very heart of the pursuit of toelet underlying the Mitzva system. As a dibrah, Shevita mimelacha is clearly fundamental to the pursuit of toelet. To understand Shabat then, presupposes insight into the role of “toelet” in human action generally.
Toelet is best understood in contrast with its alternative- Taanug. Taanug is the basis of action of the unreflective person whose motivation is limited to pursuit of pleasure alone. A wise person acts on the basis of Toelet - the richer sense of opportunity afforded by reflection. One who is motivated by Toelet has a much wider sense of functionality that includes sensory pleasure in proper measure among other human needs.
To understand this distinction, it is instructive to consider the case of the dieter. Clearly the overeater's over indulgence in food, is not simply ignorance in the area of calorie intake. One could provide the overweight person with a clear diet and still find them overeating on a regular basis. Overeating results from attraction to perceived benefits following from food pleasure, rather than a mere ignorance of calorie counts. In its extreme taanug form, the perceived benefit from food pleasure can be all encompassing. Lacking a realm of human function beyond the sensory, the pleasure of eating is called upon to compensate, leading to overeating. eating becomes the basis of comfort and celebration distraction and self reward. To succeed, the overeater must gain insight into the underlying fact that his notion of benefit is limited to taanug and learn to seek toelet.
The successful dieter therefore is not one with superior “will power”. Rather, the successful dieter must gain an insight into himself as an organism, come to appreciate his opportunities in the world at a deeper, richer level. This recognition of the possibility of a richer life of toelet is liberating. Toelet removes the act of eating from the framework of pleasure alone and opens up the possibility of considering it in a much broader sense of a broad based sense of human functionality.
Ralbag teaches that this process of insight allowing for the shift from sensory pleasure to the possibility of functionality is fundamental to human development generally. It is not only “eating” that can be limited by the pursuit of sensory entertainment for its own sake. Every human act begins as sensory entertainment, from eating and drinking to sexuality from play to art.
Insight into the functionality of human behavior is not a one time event. The release of the self from a habitual taanug orientation, does not give way to a fully formed sense of toelet- no exploration works in this way. What insight opens up is the possibility of growth in the toelet concept, there are many many stages in this process. As such, true success depends on an education that challenges man to seek ever more profound formulations of functionality. But where does this recognition of toelet begin? It is here that the notion of dibrot and Shabbat enter the picture. The next post will explore this extension of the notion of the toelet concept.
Sunday, February 27, 2011
Non doing vs Abstaining
The previous post explored the core significance of a preliminary understanding of an end to appreciate the nature of a Mitzva as a means to that desired end. Ralbag illustrates this principle clearly in Mitvat Issur Melacha through his careful distinction between not doing vs abstaining.
At first glance, the distinction between not doing craft and abstaining from craft seems semantic and trivial. Isn't not doing the same thing as abstaining? From a behavioral point of view, this is a good point. With Ralbag's emphasis on Toelet, meaning and benefit however, the distinction rings true.
To merely not do something is to practice arbitrary self denial and is to be condemned to failure. The overeater tries to not eat, the drinker tries to not drink, both rarely if ever succeed. To abstain is to have a superior purpose for the sake of which one chooses to avoid overindulgence in an enticing pleasurable activity. The successful dieter's non eating supports a health oriented lifestyle that justifies some loss of eating pleasure.
The principle applies with equal force to Issur Melacha. To attempt to simply not do melacha on Shabat is to engage in a futile battle of will, one that will succumb to the allure of weekend entertainment or 24/7 workstyles. To abstain from melacha is to refrain from melacha , precisely because one is aware of the superior benefit opened up by redirecting energy away from overindulgence in the material domain for the sake of involvement in superior domain of mind. Ralbag develops this idea in Toelet #10 and 11.
In Toelet 11 the Halachic aspect of Issur melacha alone is explored, therefore the Mitzva is formulated at the behavioral level in isolation-- to not do craft on the Shabbat. This behavioral aspect is the focus of the Lo Taaseh as it is presented in the pasuk “You shall not do any Craft". Lest the modern reader slip into the error of thinking that mitzvot can be understood at the behavioral level alone, Ralbag emphasises the need to review the toelet from the previous Toelet- #10.
In Toelet 10 the end pursued by this non doing is explored via the aseh of Shevita-to abstain from craft on the seventh day. This abstention is rooted in the pasuk “six days shall you work and accomplish all your craft but the seventh day shall be a Shabbath dedicated to Hashem your God”.
התועלת העשירי הוא במצוות. והוא מה שצוה לשבות ממלאכה ביום השבת. שנאמר ״ששת ימים תעבד ועשית כל מלאכתך ויום השביעי שבתלה׳ אלהיך וגו,״. והנה התועלת בזאת המצוה הוא בדעות ובמדות.
The tenth benefit is in Mitzvot this being that we are commanded to abstain from melacha on the Shabbat day as it says "six days shall you work and accomplish all your craft but the seventh day shall be a Shabbath dedicated to Hashem your God". The benefit from this Mitzva is in theoretical ideas and practical affairs.
Clearly it is our insight into the toelet, benefit and meaning, of Shabbat in theoretical ideas and practical affairs that justifies abstaining from the allure of preoccupation with melacha alone.
But what is this insight that transforms Issur Melacha from a futile non doing into a productive abstention from overindulgence?
At first glance, the distinction between not doing craft and abstaining from craft seems semantic and trivial. Isn't not doing the same thing as abstaining? From a behavioral point of view, this is a good point. With Ralbag's emphasis on Toelet, meaning and benefit however, the distinction rings true.
To merely not do something is to practice arbitrary self denial and is to be condemned to failure. The overeater tries to not eat, the drinker tries to not drink, both rarely if ever succeed. To abstain is to have a superior purpose for the sake of which one chooses to avoid overindulgence in an enticing pleasurable activity. The successful dieter's non eating supports a health oriented lifestyle that justifies some loss of eating pleasure.
The principle applies with equal force to Issur Melacha. To attempt to simply not do melacha on Shabat is to engage in a futile battle of will, one that will succumb to the allure of weekend entertainment or 24/7 workstyles. To abstain from melacha is to refrain from melacha , precisely because one is aware of the superior benefit opened up by redirecting energy away from overindulgence in the material domain for the sake of involvement in superior domain of mind. Ralbag develops this idea in Toelet #10 and 11.
In Toelet 11 the Halachic aspect of Issur melacha alone is explored, therefore the Mitzva is formulated at the behavioral level in isolation-- to not do craft on the Shabbat. This behavioral aspect is the focus of the Lo Taaseh as it is presented in the pasuk “You shall not do any Craft". Lest the modern reader slip into the error of thinking that mitzvot can be understood at the behavioral level alone, Ralbag emphasises the need to review the toelet from the previous Toelet- #10.
התועלת הי״א היא במצוות. והוא מה שהזהירנו מעשות כל מלאכה ביום השבת. שנאמר ״לא תעשה כל מלאכה” וכבר בארנו התועלת המגיע מזאת המצוה במה שקדם
The 11th Toelet is in Mitzvot, this being that we are prohibited from doing all craft on the Shabbat day- as it says “You shall not do any Craft”. We have already explained the toelet which comes from this Mitzva in the previous section.In Toelet 10 the end pursued by this non doing is explored via the aseh of Shevita-to abstain from craft on the seventh day. This abstention is rooted in the pasuk “six days shall you work and accomplish all your craft but the seventh day shall be a Shabbath dedicated to Hashem your God”.
התועלת העשירי הוא במצוות. והוא מה שצוה לשבות ממלאכה ביום השבת. שנאמר ״ששת ימים תעבד ועשית כל מלאכתך ויום השביעי שבתלה׳ אלהיך וגו,״. והנה התועלת בזאת המצוה הוא בדעות ובמדות.
The tenth benefit is in Mitzvot this being that we are commanded to abstain from melacha on the Shabbat day as it says "six days shall you work and accomplish all your craft but the seventh day shall be a Shabbath dedicated to Hashem your God". The benefit from this Mitzva is in theoretical ideas and practical affairs.
Clearly it is our insight into the toelet, benefit and meaning, of Shabbat in theoretical ideas and practical affairs that justifies abstaining from the allure of preoccupation with melacha alone.
But what is this insight that transforms Issur Melacha from a futile non doing into a productive abstention from overindulgence?
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