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While, as believing Jews, we know that the main reason for doing mitzvos is simply because Hashem commanded us to do them, we also know how important it is to understand the “secondary” reasons for the mitzvos. These reasons are what help infuse Torah-true hashkafos into our lives and the lives of our children, and they also provide us with an enthusiasm for doing the mitzvos and serving Hashem.
Taamei Sefer Hachinuch, which is based on the time-honored classic Sefer Hachinuch, lists all of the mitzvos in the Torah and the reasons behind them in an extremely concise, user-friendly way. It deliberately omits most of the halachos and other information brought down in the Sefer Hachinuch, so that readers who are interested in learning the reasons for all the mitzvos can easily find what they are looking for. It does, however, include many short, insightful notes, as well as a clear, topic-based index, for the reader’s maximum ease and efficiency.
Compiled by Rabbi Dovid Schoonmaker, rosh beis medrash of Yeshivas Aish Hatorah in Yerushalayim, Taamei Sefer Hachinuch is an ideal sefer to be learned at the Shabbos table with your family, and it makes a great bar mitzvah gift, too. This book is an invaluable addition to every Jewish home.
Taamei Sefer Hachinuch is available here, or at your local seforim store.
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4 Responses
We do mitzvos because we’re commanded, not because of their “reasons.”
We may, however, probe why we were commanded to do mitzvah x and mitzvah Y. Bit still, that’s not the reason why we do them.
Great point Shlomo! I’m glad you agree with the article!
To RAF: Being commanded is not the “main” reason (as the article states), but the “only” reason, which was my point.
(That doesn’t mean we’re not allowed to use other means to try and “sell” observance to those who need extra motivation. But the truth is that there is one reason only: That we were commanded.)
Ramban (Ex. 20:1)
Rambam (Commentary to the Mishnah, Sanhedrin, Introduction to Cheilek)
Dear Shlomo 2:
I think that one crucial detail would need to be changed:
Instead of saying that we’re ALLOWED to explain reasons to try and “sell” observance” to those that would otherwise not be convinced, according to the Rishonim, the correct approach is that we SHOULD teach reasons.
Furthermore, This is FOR ALL OF US, but especially for youth, for whom knowing reasons facilitates motivation and is part of our obligation of the mitzva of chinuch.
This is clear from the Sefer Hachinuch in his הקדמה, מצוות כל שאור וכל דבר לא תקטירו, פרה אדומה, וע’ מצוות שילוח הקן.
The same is clearly mentioned in רמב”ן בשער הגמול. The Ramban you quote (which I assume you meant Shemos 20:2) only says that קבלת עול comes FIRST.
The Chovos Halvovos in שער עבודת אלקים calls this הערת השכל and states that it comes AFTER קבלת עול but is also necessary for seven reasons. Most importantly he states that only with this deeper INTERNALIZED understanding are we ensured of the ability to withstand the Yetzer Horah.
The same goes for imparting learning – we are OBLIGATED to explain reasons wherever possible, as noted in Rashi עירובין נה: ד”ה להראות לו פנים and doing so aids memory, as noted in עירובין נד. רשי ד”ה בני יהודה
There is a common misconception in our communities that understanding reasons somehow contradicts קבלת עול. I think that there is a מצווה לפרסם that this mistaken belief goes against the Rishonim שמפיהם אנו חיים and that this may be a factor in the prevalence of at risk youth in our midst.
This has nothing to do with whether one should learn Chakira / Philosophy in order to strengthen Emuna, which is indeed a מחלוקת הראשונים and the prevailing opinion is NOT to do so.
Bottom line: קבלת עול first. Internalizing reasons, second. Why? An internalized belief system of self-persuasion motivates much more than pure קבלת עול and we are obligated to exert efforts to motivate ourselves and our children.
Your corrections are welcomed.