Maimonides – Rabbi Moshe Ben Maimon 1135 - 1204, codified
Jewish law so it would be accessible to all people on a very simple level. Jewish law is derived directly from the
Bible, as presented by G-d on Mount Sinai to the Jewish people, and through
Moses.
The laws delineated by Maimonides therefore, are eternal
words of guidance. These LAWS, work, and have stood the test of times.
The following are some words directly out of Maimonides
Magnum Opus – Mishneh Torah, “so one would not need to resort to any outside
sources…” to gain understanding and guidance in life.
Be Happy --- ALL THE TIME.
“…. The happiness with which a person should rejoice in the
fulfillment of the mitzvoth (commandments and instructions in the Bible) and
the love of God who commanded them is a great service. Whoever holds himself
back from this rejoicing is worthy of retribution, as [Deuteronomy 28:47]
states: "...because you did not serve God, your Lord, with happiness and a
glad heart."
Whoever holds himself proud, giving himself honor, and acts
haughtily in such situations is a sinner and a fool. Concerning this, Solomon
warned [Proverbs 28:10]: "Do not seek glory before the King."
[In contrast,] anyone
who lowers himself and thinks lightly of his person in these situations is [truly]
a great person, worthy of honor, who serves God out of love. Thus, David, King
of Israel, declared [II Samuel 6:22]: "I will hold myself even more
lightly esteemed than this and be humble in my eyes," because there is no
greatness or honor other than celebrating before God, as [II Samuel 6:16]
states: "King David was dancing wildly and whistling before God."
Always avoid when possible – acting in defiance to the
practices held in your community. – Be
conscientious of your surroundings to avoid an argument.
“……When a person journeys from a place where it is customary
to perform [labor on the Day before Passover] to a place where it is not
customary to perform [labor], he should not perform [labor] in a settled
region, (Where people will see his actions) lest [this cause] strife. (I.e.,
people will see him departing from the local custom, and when he explains the
reason for his actions an argument may arise.) He may, however, perform labor
in the desert.
When a person journeys from a place where it is not
customary to perform [labor on the day before Passover] to a place where it is
customary to perform [labor], he should not perform [labor at all]. ……
Even though [he is prohibited to perform work], he should
not make it appear to [the local people] that he is idle because of a
prohibition. For a person should never deviate [from local custom], lest strife
arise.
Similarly, a person who intends to return to his place
should follow the customs of the inhabitants of his place, whether stringent or
lenient. He should not, however, be seen [conducting himself contrary to the
local custom] by the inhabitants of the place where he is located, lest strife
arise. (Shulchan Aruch HaRav goes further and explains, that if it is
impossible for the person not to perform work without calling attention to his
actions, he should perform the work, because maintaining peaceful social
relations overrides the importance of preserving the customs of one's native
land.)
One must try to find a logic behind the commandments… The
Mitzvot in the Torah are meant to address Human weaknesses.
“……..Although all of the statutes of the Torah are decrees,
as we explained in the conclusion of Hilchot Me'ilah, it is fit to meditate
upon them and wherever it is possible to provide a reason, one should provide a
reason. The Sages of the early generations said that King Solomon understood
most of the rationales for all the statutes of the Torah.
It appears to me that the verse Leviticus 27:10: "It
and the animal to which its holiness will be transferred shall be
consecrated" shares a similar motivating rationale as the verse ibid.:15:
"If the one who consecrates it shall redeem his house, he shall add a
fifth of the money of the redemption valuation to it."
The principle behind these laws is that the Torah descended
to the bottom of a person's thoughts and the scope of his evil inclination.
For human nature tends to increase his property and attach
importance to his money. Even though he made a vow or consecrated something, it
is possible that he will reconsider, change his mind, and redeem it for less
than its worth. Hence the Torah states: "If he redeems it for himself, he
must add a fifth."
Similarly, if he consecrated an animal in a manner that its
physical person becomes consecrated, he might reconsider. In this instance,
since he cannot redeem it, he will exchange it for a lesser one. If he was
given permission to exchange a superior animal for an inferior one, he will
exchange an inferior one for a superior one and claim that it was superior.
Therefore, the Torah removed that option, forbidding all exchanges and
penalized him that if he made an exchange, "It and the animal to which its
holiness will be transferred shall be consecrated."
All of these ordinances are to subjugate one's evil
inclination and improve one's character. Similarly, most of the Torah's laws
are nothing other than "counsels given from distance" from "He
Who is of great counsel" to improve one's character and make one's conduct
upright. And so it is written Proverbs 22:20-21: "Behold, I have written
for you in the Torah prominent matters, to inform you of the veracity of the
words of truth, so that you will respond truthfully to those who send to
you."
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