Taamei HaMitzvos

Rabbi Triebitz learns through section III; chapter 32 and shows the Rambam’s understanding of free choice as central to creation. This is based on an understanding of primary intention and secondary intention. Ultimately the purpose of creation and all the mitzvos is so that mankind will come to have a relationship with G-d. This only makes sense if there is free will. However the secondary intention (which is necessary before reaching the primary intention) is to wean us away from pagan idolatry, which requires most of the mitzvos to direct our hearts to G-d.

Rambam gives two examples of primary and secondary intention in mitzvos. He says that sacrifices are only secondary intention – to wean us from idolatry. Therefore they are only permitted at certain time, by certain people in certain places. However prayer, which is an example of the primary intention, is for everyone, anywhere and at any time.

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Centrality of Free Will

Rabbi Triebitz learns through section III; chapter 33 of Moreh Nevuchim in which Rambam asks (and answers) some fundamental questions. He begins by showing the similarities of approach between science and taamei hamitzvos. Just as form fits function in biology, so too in mitzvos the reasons come to explain the facts.

It turns out that just as G-d couldn’t take the Jews directly to Israel when they left Egypt, but needed to take them through the desert to prepare them, so too He couldn’t wean them directly off pagan worship, but had to do so gradually.

Rambam ends by asking why G-d had to make the world the way that He did? Why did He not make it so that He could command us directly in what He wanted us to do? Why could He not create humans with a desire to serve Him? Why could He not change our form of worship without needing to first wean us from paganism?

The answer is that G-d created the world in such a way that He cannot impinge on human free will. That is a basic principle of understanding G-d and the world.

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Rationality Gives G-d Honour

Rabbi Triebitz learns through section III; chapter 30 and section III; chapter 31. Rambam looks at the book of agriculture of the Sabbateans and shows how G-d based His Torah on their rituals and beliefs. Torah and mitzvos come as an antidote to idolaty, and therefore share many similarities with contemporaneous pagan practices, rituals and beliefs.

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Antidote to Avoda Zara

Rabbi Triebitz reads through section III; chapter 29, about Avraham Avinu, the difference between him and Moshe Rabbeinu, and how the mitzvos are the means to get away from Avoda Zara and allow one to do the true service of G-d which is just love and fear.

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The Sources of Monotheism

In this shiur Rabbi Triebitz uses Rambam in section III; chapter 29 in order to understand the textual underpinnings of Jewish monotheism. His reading of the Biblical text is a direct response to the claims of Biblical criticism that there is no source for the common belief that Avraham Avinu is the founder of monotheism.

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