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Ki Teitzei: On the Merit of Giving Bad Explanations of Mitzvos
As a Torah educator, I am a strong proponent of teaching students the taamei ha’mitzvos (reasons for the commandments). This is especially relevant for teenagers and young adults, many of whom were raised without any real awareness that the mitzvos have rational reasons and were commanded for our benefit. Accordingly, it is a pet peeve of mine when I hear someone give a bad explanation for the taam of a mitzvah. Is there ever any justification for bad explanations of mitzvos? Shockingly, according to the Sefer ha’Chinuch, the answer is: yes.
In his introduction, the Sefer ha’Chinuch explains that he wrote his book so that his son and his son’s friends will accustom themselves to thinking about the mitzvos and seeking out their reasons. He then writes at length about how unqualified he is for this task, but why he didn’t let that stop him from writing. Here are some excerpts:
I do not think and proclaim that I will arrive at the ultimate truth. Who am I, “but a worm and not a man” who has not seen the lights of wisdom all the days, to raise my hand about that which exceedingly wise sages have not grasped? … However, I said: If only it would be that my thoughts be preoccupied with [taamei ha’mitzvos] all of the days … Are [the mitzvos] not all refined and pure – “every precious stone is their adornment”? And if there sometimes be sediment in that which is written in their explanation, the food should be separated from it for oil, and [sediment] returned to the house of the owners … And at the beginning of my words, I mention as a merit for me that which my teachers said: "All chatter is bad, [but] Torah chatter is good."
In Parashas Ki Teitzei, there are two instances in which the Sefer ha’Chinuch acknowledges the inadequacy of the taamei ha’mitzvos explanations he has provided. The first is regarding the prohibition “to offer up a harlot’s wage or the exchange-price of a dog on the altar” (Mitzvah #571). After giving a satisfactory taam for the first component of this mitzvah, the Sefer ha’Chinuch tackles the second with decidedly less confidence:
Now, it is known that dogs are arrogant in spirit. Perhaps, as a result of thinking about them and their tough nature, his spirit will grow tough and he will become stiff-necked, too stubborn to regret his sins, as is proper for him. However, my son, if these words [of mine] be childish, may you be aroused by them to acquire the reason of elders.
In other words: if you don’t like my explanation of the taam, may it inspire you to look for a better one. Similarly, after giving a basic taam ha’mitzvah for yibum (levirate marriage, Mitzvah #598), he writes:
Now, although I know that in this mitzvah lies a great principle and a true reason [known] by the mekubalim (i.e. those who have received the esoteric tradition), I will rely on what I wrote at the beginning of my work. There I set forth my justification for the fact that I would not restrain my pen from writing my entire mind on a simple, plain reason for the mitzvos, to stimulate the spirit of the youngsters to ask questions about them of their elders and teachers. Out of the preoccupation with them, perhaps the merit will come about through me to reveal the truth of their purposes, and I will gain merit in my place among them.
What emerges from these three excerpts is an insight about the Sefer ha’Chinuch’s approach. There are two reasons to offer explanations for the taamei ha’mitzvos: (1) to identify the actual reasons for the mitzvos, and (2) to strengthen our attachment to seeking taamei ha’mitzvos. In most cases, the Sefer ha’Chinuch maintains that his taamei ha’mitzvos are the real thing, but in cases where he is uncertain whether he has attained “the ultimate truth” of a mitzvah, he consoles himself by saying, “At least my thoughts and my chatter were preoccupied with mitzvos! Perhaps my inadequate explanations will prompt my students to discover the truth on their own.”
This approach should not be taken as a license to spout off dumb ideas, but for those who have sufficient intellectual humility, perhaps the Sefer ha’Chinuch will provide justification for sharing their half-baked thoughts.
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