Parashat Bo presents the first mitzvot given to b’nei yisrael as a nation. To this point in our history, individuals had been given individual mitzvot. Adam was given the mitzvah of peru u’revu, to be fruitful and multiply. Avraham was given the mitzvah of berit milah, circumcision. Ya’akov was given the mitzvah of gid hanasheh, not to eat the thigh sinew.
In Chapter 12 of this week’s parasha, Hashem commands Moshe and Aharon to speak to the children of Israel and command them regarding rosh chodesh – the Jewish calendar – and korban pesach – the Pesach sacrifice. According to Maimonides’ count, there are thirteen specific commandments related to the Pesach sacrifice, including, to slaughter the sacrifice properly, to eat the sacrifice, to eat the sacrifice only roasted, not to leave leftovers of the sacrifice and nine other related commandments.
The mitzvot in this perek were the first mitzvot given to the nation of Israel. They were the first mitzvot that b’nei yisrael experienced in Egypt. What do these mitzvot tell us about the charter of the Jewish people? What do they tell us about halacha – the Jewish legal system? What do they tell us about how the people of our nation should relate to Hashem?
Because they are our foundational commandments, one can examine each one of these mitzvot and identify yesodot – fundamental Jewish legal concepts. The institution of the service of Hashem through korbanot – sacrifices is one such yesod. The highly intricate and objective nature of the Jewish legal system as illustrated by the sanctification of the New Moon and the management of the calendar is another. The commandment not to break a bone of the Pesach sacrifice is one such example.
When each family group sat down to eat the korban pesach in Egypt or in the time of the Temple, each member had to be careful not to break any of the bones. The author of the Sefer HaChinuch explains that the root of this mitzvah is to instill an awareness of the honor and dignity with which the Jewish people – a holy nation – must conduct itself. He explains that eating the Pesach sacrifice like starving people, breaking the bones and scraping off the meat, is not fitting for the Jewish people because our nation is a mamlechet kohanim ve’goy kadosh – a priestly people and a holy nation. He explains that this awareness was acutely important at the beginning of our history as a people – in Egypt – and annually when we remember our inception – on Pesach.
The Chinuch’s explanation is well and good with one exception: What aspect of holiness is breached by breaking the bones of the Pesach sacrifice? Certainly, it is not honorable to break the bones while eating the meat. But in what way would our nation’s holiness be undermined?
In a number of places, the Rambam and others allude to the idea that kedusha, holiness, is achieved through placing one’s decision-making under the guidance of one’s mind and being disciplined when satisfying one’s basic desires. Consider another example of holiness – washing our hands before eating a bread meal. Our Rabbis give two reasons for instituting this law. One of the reasons is purity. The second of the two reasons is for cleanliness and holiness. What is the connection between cleanliness and holiness? The author of the Aruch HaShulchan explains that a person shouldn’t just eat his meal kacha – as is. A person must prepare himself and be aware of the satisfaction of basic needs that he is about to experience.
It follows that when eating the korban pesach, we must be mindful while satisfying our basic needs. We should not eat like ravenous dogs. We must have an awareness and a mindfulness at all times – particularly when satisfying our basic needs and desires. This mitzvah suggests one of the fundamental aims of halacha – to create holiness in its adherents by inspiring an awareness of the preeminent role that one’s mind should have when satisfying one’s desires.
Kedusha is a trait that we can work to adopt. Washing before eating bread, making berachot before eating, being scrupulous about what we eat to make sure that it is kosher – all of these issues make one more aware and more prepared to serve Hashem. Each of us can work to make ourselves holy.
Shabbat Shalom.
In Chapter 12 of this week’s parasha, Hashem commands Moshe and Aharon to speak to the children of Israel and command them regarding rosh chodesh – the Jewish calendar – and korban pesach – the Pesach sacrifice. According to Maimonides’ count, there are thirteen specific commandments related to the Pesach sacrifice, including, to slaughter the sacrifice properly, to eat the sacrifice, to eat the sacrifice only roasted, not to leave leftovers of the sacrifice and nine other related commandments.
The mitzvot in this perek were the first mitzvot given to the nation of Israel. They were the first mitzvot that b’nei yisrael experienced in Egypt. What do these mitzvot tell us about the charter of the Jewish people? What do they tell us about halacha – the Jewish legal system? What do they tell us about how the people of our nation should relate to Hashem?
Because they are our foundational commandments, one can examine each one of these mitzvot and identify yesodot – fundamental Jewish legal concepts. The institution of the service of Hashem through korbanot – sacrifices is one such yesod. The highly intricate and objective nature of the Jewish legal system as illustrated by the sanctification of the New Moon and the management of the calendar is another. The commandment not to break a bone of the Pesach sacrifice is one such example.
When each family group sat down to eat the korban pesach in Egypt or in the time of the Temple, each member had to be careful not to break any of the bones. The author of the Sefer HaChinuch explains that the root of this mitzvah is to instill an awareness of the honor and dignity with which the Jewish people – a holy nation – must conduct itself. He explains that eating the Pesach sacrifice like starving people, breaking the bones and scraping off the meat, is not fitting for the Jewish people because our nation is a mamlechet kohanim ve’goy kadosh – a priestly people and a holy nation. He explains that this awareness was acutely important at the beginning of our history as a people – in Egypt – and annually when we remember our inception – on Pesach.
The Chinuch’s explanation is well and good with one exception: What aspect of holiness is breached by breaking the bones of the Pesach sacrifice? Certainly, it is not honorable to break the bones while eating the meat. But in what way would our nation’s holiness be undermined?
In a number of places, the Rambam and others allude to the idea that kedusha, holiness, is achieved through placing one’s decision-making under the guidance of one’s mind and being disciplined when satisfying one’s basic desires. Consider another example of holiness – washing our hands before eating a bread meal. Our Rabbis give two reasons for instituting this law. One of the reasons is purity. The second of the two reasons is for cleanliness and holiness. What is the connection between cleanliness and holiness? The author of the Aruch HaShulchan explains that a person shouldn’t just eat his meal kacha – as is. A person must prepare himself and be aware of the satisfaction of basic needs that he is about to experience.
It follows that when eating the korban pesach, we must be mindful while satisfying our basic needs. We should not eat like ravenous dogs. We must have an awareness and a mindfulness at all times – particularly when satisfying our basic needs and desires. This mitzvah suggests one of the fundamental aims of halacha – to create holiness in its adherents by inspiring an awareness of the preeminent role that one’s mind should have when satisfying one’s desires.
Kedusha is a trait that we can work to adopt. Washing before eating bread, making berachot before eating, being scrupulous about what we eat to make sure that it is kosher – all of these issues make one more aware and more prepared to serve Hashem. Each of us can work to make ourselves holy.
Shabbat Shalom.
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