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the Purpose of Life</a>'<br />
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<p>Rav Ovadiah ben Yaaqov Seforno (15<sup>th</sup> cent CE, Cesena, Italy)
writes in “Kavvanas haTorah” (<em>se’ifim</em> 2-3), one of
the introductions to his commentary:</p>
<div dir="rtl" style="text-align: justify;">
<p>… וממנה כמו כן ימשך השתדל המתבונן ללכת
בדרכי טובו ית׳ להדמות אליו בפרט להטיב אל
הזולת כפי האפשר לרצון לפניו ולדבקה בו
כאמרו ית׳ “וְהִתְקַדִּשְׁתֶּם֙
וִהְיִיתֶ֣ם קְדֹשִׁ֔ים כִּ֥י קָד֖וֹשׁ
אָ֑נִי” (<a class="sefaria-ref"
href="https://www.sefaria.org/Leviticus.11.44?lang=he&utm_source=sef_linker"
target="_blank" rel="noopener noreferrer" data-ref="ויקרא יא:מד"
aria-controls="sefaria-popup">ויקרא יא:מד</a>) ואמרו ז״ל
“[אבא שאול אומר:] ‘זֶ֤ה קֵלִי֙
וְאַנְוֵ֔הוּ’ – [הוי דומה לו] מה הוא חנון
ורחום אף אתה היה חנון ורחום” (<a class="sefaria-ref"
href="https://www.sefaria.org/Shabbat.133b?lang=he&utm_source=sef_linker"
target="_blank" rel="noopener noreferrer" data-ref="שבת קלג:"
aria-controls="sefaria-popup">שבת קלג:</a> על <a class="sefaria-ref"
href="https://www.sefaria.org/Exodus.15.2?lang=he&utm_source=sef_linker"
target="_blank" rel="noopener noreferrer" data-ref="שמות טו:ב"
aria-controls="sefaria-popup">שמות טו:ב</a>, ראה גם <a
href="https://www.sefaria.org/Mishneh_Torah%2C_Human_Dispositions.1.6">רמב”ם
הל’ דעות א:ו</a>) וזה שהבינו ממלת
“‘וְאַנְוֵ֔הוּ’ –אני והוא” כלומר אהיה
כמותו (<a
href="https://www.sefaria.org/Exodus.15.2?p2=Rashi_on_Exodus.15.2.3">רש”י
שמות שם</a>)</p>
<p>ובזה יאושר לחיי עולם יותר מכל זולתו כאמרו
“הֵ֚ן לַה֣’ אֱלֹקֶ֔יךָ [הַשָּׁמַ֖יִם
וּשְׁמֵ֣י הַשָּׁמָ֑יִם הָאָ֖רֶץ
וְכָל־אֲשֶׁר־בָּֽהּ׃] רַ֧ק בַּאֲבֹתֶ֛יךָ
חָשַׁ֥ק [ה֖’ לְאַהֲבָ֣ה אוֹתָ֑ם
וַיִּבְחַ֞ר בְּזַרְעָ֣ם אַחֲרֵיהֶ֗ם
בָּכֶ֛ם מִכָּל־הָעַמִּ֖ים כַּיּ֥וֹם
הַזֶּה׃]” (<a class="sefaria-ref"
href="https://www.sefaria.org/%D7%93%D7%91%D7%A8%D7%99%D7%9D%20%D7%99:%D7%99%D7%93-%D7%98%D7%95"
target="_blank" rel="noopener noreferrer" data-ref="דברים י:יד-טו"
aria-controls="sefaria-popup">דברים י:יד-טו</a>) ובכן אמרו
ז״ל “גדולים צדיקים יותר ממלאכי השרת” (<a
class="sefaria-ref"
href="https://www.sefaria.org/%D7%A1%D7%A0%D7%94%D7%93%D7%A8%D7%99%D7%9F%20%D7%A6%D7%92."
target="_blank" rel="noopener noreferrer" data-ref="סנהדרין צג."
aria-controls="sefaria-popup">סנהדרין צג.</a>) ובזה יושג
התכלית המכוון מאתו ית׳ במין האנושי. וכל אלה
החלקים היו אצל אבותינו הקדושים ובקצת צדיקי
הדורות קודם מתן תורה ובכן מצאו חן לפניו
(ראה <a class="sefaria-ref"
href="https://www.sefaria.org/%D7%91%D7%A8%D7%90%D7%A9%D7%99%D7%AA%20%D7%95:%D7%97"
target="_blank" rel="noopener noreferrer" data-ref="בראשית ו:ח"
aria-controls="sefaria-popup">בראשית ו:ח</a>) כמשפט לאוהבי
שמו.</p>
<p><a href="#_ftn10" name="_ftnref10"></a>אמנם המכוון בחלק
המעשי ממנה הוא על צד הכוונה השנית וזה לכונן
בני אדם ולהדריכם אל הכוונה הראשונה והנמשך
ממנה. והנה זאת הכוונה השנית בחלק המעשי הלז
“[חׇ֭כְמוֹת בָּנְתָ֣ה בֵיתָ֑הּ] חָצְבָ֖ה
<span class="queryTextHighlight">עַמּוּדֶ֣יה</span>ָ <span
class="queryTextHighlight">שִׁבְעָֽה</span>׃” (<a
class="sefaria-ref"
href="https://www.sefaria.org/%D7%9E%D7%A9%D7%9C%D7%99%20%D7%98:%D7%90"
target="_blank" rel="noopener noreferrer" data-ref="משלי ט:א"
aria-controls="sefaria-popup">משלי ט:א</a>):</p>
<ol style="list-style-type: hebrew;">
<li>כי אמנם קצת המצות כמו תבנית המקדש וקדשיו
ולבושי משרתיו ועבודת קדושיו וטהרתם ומתנות
המשרתים בם הם כולם לכונן לב טהור אל הכוונה
הראשונה בהכנעת מביא הקרבן בהתיצבו עליו
ובכוונתו בפרטי העבודה בו ובתפלתו ווידויו
בעת סמיכה על ראש הקרבן ולהרחיק כל מעיק
ומטמא כמו חברת השדים ורוח התאוה וזולתם
ולעורר לתשובה בכל אלה ווידוי יוה״כ
וענויו.</li>
<li>ומהם להרחיק דעות משובשות. ובשמירת מקראי
קדש לקרוא בהם בשם ה׳ גם להמון להרחיק מהם
דעות משובשות ולהודיעם קשט אמרי אמת ודעות
אמתיות ואופן שמירת מצות האל ית׳ וההדמות
אליו כפי כח המקבלים בגמילות חסדים
וזולתה.</li>
<li>ומהם לתקן משרתי השכל בתולדה כענין באסורי
עריות ונדה וזבה וזולתה.</li>
<li>ומהם לתקנם בענין מזונם כאסורי מאכלות.</li>
<li>ומהם לאות<br />(ולזכר הברית שכרת עם
אבותינו)<br />[“כִּ֛י חֵ֥לֶק ה֖’ עַמּ֑וֹ
יַעֲקֹ֖ב חֶ֥בֶל נַחֲלָתֽוֹ׃” (<a
class="sefaria-ref"
href="https://www.sefaria.org/%D7%93%D7%91%D7%A8%D7%99%D7%9D%20%D7%9C%D7%91:%D7%98"
target="_blank" rel="noopener noreferrer" data-ref="דברים לב:ט"
aria-controls="sefaria-popup">דברים לב:ט</a>)]<br />ענין מילה
ושבת. <span style="font-size: 14px; font-family: arial, helvetica,
sans-serif;">(גרסה א’ – בר אילן; גרסה ב’ –
מהדורת קופרמן, תשנ”ב)</span></li>
<li>ומהם לזכרון לעובד כענין ציצית ותפלין
ומזוזה.</li>
<li>ומהם בתקון הנהגת הבית והמדינה כענין
המשפטים וזולתם.</li>
</ol>
</div>
<p> … [T]he contemplative person would continue to try to go in [Hashem’s]
blessed good Ways, to resemble Him — in particular, to benefit the other
as much as possible — in order to be desirable before [Hashem] and to
cleave to Him. As He blessedly said, “and you shall make yourselves holy and
you will be holy, for I Am Holy.” (<a
href="https://www.sefaria.org/Leviticus.11.44">Vayiqra 11:44</a>) And our
sages say (<a rel="noreferrer noopener" target="_blank"
href="https://www.sefaria.org/Shabbos%20133b">Shabbos 133b</a>, quoting Abba
Shaul), “‘This is my G-d, and I will glorify Him
[<em>ve’anveihu</em>]’ (<a rel="noreferrer noopener" target="_blank"
href="https://www.sefaria.org/Shemos%2015:2">Shemos 15:2</a>) — [Make
yourself resemble Him]. Just as He is generous and compassionate, so to you
should be generous and compassionate.” (<a rel="noreferrer noopener"
target="_blank" href="https://www.sefaria.org/Shabbos%20133b">Shabbos
133b</a>, c.f. <a
href="https://www.sefaria.org/Mishneh_Torah%2C_Human_Dispositions.1.6">Rambam,
Hil’ Dei’os 1:6</a>) This is what we understood from the word
“<em>ve’anveihu — ani veHu</em>, I and Him”, as to say, I will be
like Him. (See <a
href="https://www.sefaria.org/Exodus.15.2?p2=Rashi_on_Exodus.15.2.3">Rashi,
Shemos ad loc.</a>) </p>
<p>With this, he will be enriched and enabled for eternal life more than
anyone else. As it says, “Behold, [the heavens and the
heavens-of-the-heavens, the earth and all that is in them] are for Hashem your
G-d. But only your ancestors did Hashem long to love them…” (<a
rel="noreferrer noopener" target="_blank"
href="https://www.sefaria.org/Devarim%2010:14-15">Devarim 10:14-15</a>)
Similarly, they z”l said, “The righteous are greater than the ministering
angels.” (<a rel="noreferrer noopener" target="_blank"
href="https://www.sefaria.org/Sanhedrin%2093a">Sanhedrin 93a</a>) And with
this, he will accomplish the purpose intended by [Hashem], may He be blessed,
for the human species. All these parts were [true of] our holy ancestors and
some of the <em>tzidiqim</em> of the generations before the giving of the
Torah, which is how they “found favor before Him” (as we quoted
before, see also <a rel="noreferrer noopener" target="_blank"
href="https://www.sefaria.org/Bereishis%206:8">Bereishis 6:8</a>) like justice
for those who love His name.</p>
<p>However, the intent of the practical aspect of [serving Hashem] is a
derivative intent, and that is to prepare people and bring them along the
original intent [that is: to benefit others] and to be drawn after it. Behold
this derivative intent of the physical aspect is described by the phrase,
“[Wisdom built her home,] she has carved out her seven pillars” (<a
rel="noreferrer noopener" target="_blank"
href="https://www.sefaria.org/Mishlei%209:1">Mishlei 9:1</a>):</p>
<ol><li>For a few of the <em>mitzvos</em>, like the structure of the Beis
haMiqdash and its holy [utensils] and the uniforms of those who serve in it,
the service and the <em>taharah</em> of those consecrated to it, and the gifts
to those who do the service [<em>terumah</em>, <em>maaser</em>, etc…]
are all in focus the pure heart to the primary purpose. In the submissiveness
which which brings the <em>qorban</em>, in how he stands over it, his intent
in the details of its service, his prayer, his confession as he presses on
the <em>qorban</em>‘s head, and to keep away from anything oppressive
and defiling, like a clique of <em>sheidim</em>, the spirit of desire,
etc…. To awaken <em>teshuvah</em> in all these matters, there is the
confession and deprivations of Yom Kippur.</li><li>Some [<em>mitzvos</em>] are
given to distance oneself from confused ideologies. In the guarding that which
is declared holy, that they are called in Hashem’s name, the masses are
also thereby caused to stay away from confused ideologies. And it informs them
of the adornment of true statements and true ideas, and the way to observe
the <em>mitzvos </em>of the blessed G-d, to be like Him, according to the
power of those who receive, through acts of lovingkindness,
etc….</li><li>Some of them are to repair the tools of the mind in its
reproductive desires, such as in sexual prohibitions,
<em>niddah</em>, <em>zavah</em>, etc…</li><li>Some of them are to
repair their food appetites, like the prohibitions against some
foods.</li><li>Some as a sign<div style="margin-left: 1.5em; text-indent:
-1.5em;"><strong>ver. 1 (Bar Ilan): </strong>and a memorial for the covenant
that He made with our ancestors.</div><p style="margin-left: 1.5em;
margin-top: 0px; margin-bottom: 0px; text-indent: -1.5em;"><strong>ver. 2
(Cooperman 5792):</strong> that “for Hashem’s portion is His
nation, Yaaqov is the core of His heritage.” (<a rel="noopener
noreferrer" href="https://www.sefaria.org/Deuteronomy.32.9"
target="_blank">Devarim 32:9</a>), like</p>the underlying matter of <em>beris
milah</em> and Shabbos.</li><li>Some are reminders to serve,
like <em>tzitzis</em>, <em>tefillin</em> and <em>mezuzah</em>.</li><li>And
some are for correcting how the home and country are run, like
the <em>mishpatim</em>, etc…</li></ol>
<hr class="wp-block-separator"/>
<p>The similarity to Rav Shimon Shkop’s philosophy should be obvious to
readers of this blog. Enough that it is surprising Rav Shimon doesn’t
quote the Seforno.</p>
<p>Both take the commandment to be holy like Hashem Is, and note that
emulating Him is consistently framed in Chazal in terms of emulating His
<em>Middos</em>, or for the philosophical purist, the <em>middos</em> we find
in His Action. That we are to live to “benefit the other.” And
both find the meaning in all <em>mitzvos </em>in their potential to make us
better sharers of His good. Different <em>pesuqim</em> as sources, same
thesis.</p>
<blockquote class="wp-block-quote">
<p dir="rtl" style="text-align: justify;">יתברך הבורא ויתעלה
היוצר שבראנו בצלמו ובדמות תבניתו, וחיי
עולם נטע בתוכנו שיהיה אדיר חפצנו, להיטיב עם
זולתנו, ליחיד ולרבים בהוה ובעתיד בדמות
הבורא כביכול. שכל מה שברא ויצר היה רצונו
יתברך רק להיטיב עם הנבראים, כן רצונו יתברך
שנהלך בדרכיו כאמור ״וְהָלַכְתָ
בִדְרָכָיו״, היינו, שנהיה אנחנו בחירי
יצוריו, מגמתנו תמיד להקדיש כוחותינו
הגופניים והרוחניים לטובת הרבים, כפי ערכנו,
ולדעתי כל ענין זה נכלל במצות ה׳ של
״קְדֹשִים תִהְיוּ.״</p>
<p dir="rtl">לכן נראה לפי עניות
דעתי, שבמצוה זו כלול
כל יסוד ושורש מגמת
תכלית חיינו, שיהיו כל
עבודתנו ועמלנו תמיד
מוקדשים לטובת הכלל,
שלא נשתמש בשום
מעשה ותנועה, הנאה
ותענוג שלא יהיה בזה
איזה ענין לטובת זולתנו,
וכמובן בכל הקדשות
שהוא התיחדות
למטרה נכבדה, והנה כשהאדם מישר
הליכותיו ושואף
שתמיד יהיו דרכי חייו
מוקדשים להכלל ,אז
כל מה שעושה גם
לעצמו להבראת גופו
ונפשו הוא מתיחס גם
כן אל מצות קדושה, … אבל
ברעיון ושאיפת הרוח
מתרחבת מצוה, זו גם
על כל מפעליו ומעשיו
של האדם גם בינו
לבין המקום,</p>
</blockquote>
<blockquote class="wp-block-quote"><p>Blessed shall be the Creator, and
exalted shall be the Maker, Who created us in His “Image” and in the
likeness of His “Structure,” and planted eternal life within us, so that
our greatest desire should be to benefit others, to individuals and to the
masses, now and in the future in imitation of the Creator (so to speak). For
everything He created and formed was according to His Will (may it be blessed)
only to be good to the creations. So too His Will is that we walk in His Ways.
As it says, “and you shall walk in His Ways.” (Devarim 28:9) That is, that
we, the select of what He made — should constantly hold as our purpose to
sanctify our physical and spiritual abilities, for the good of the many,
according to our abilities. In my opinion, this whole concept is included in
Hashem’s mitzvah [of] “Be holy, [for I am Holy].” (Vayiqra
19:2)</p><p>And so, it appears to my limited
understanding that this mitzvah includes
the entire foundation and root of the
purpose of our lives. All of our work and
effort should constantly be sanctified to
benefiting the community. We should
not use any act, movement, or get benefit
or enjoyment that doesn’t have in it
some element of helping another. And as
understood, all holiness is being set apart
for an honorable purpose. Behold, when a person straightens his
path and strives constantly to make his
lifestyle dedicated to the community,
then anything he does even for himself,
for the health of his body and soul, he
also associates to the mitzvah of being
holy. … But with insight and
the calling of spirituality, this mitzvah
broadens to include everything a person
causes or does even between him and the
Omnipresent.</p></blockquote>
<p>We get one important addition to the picture with this look at the Seforno.
In the Seforno we find a taxonomy to analyze ritual <em>mitzvos </em>in the
context of an Other-Focused Orthodoxy. A direction Rav Shimon doesn’t
explore in his <em>haqdamah</em>.</p>
<p>Ritual in halakhah serves to:</p>
<ol><li>The <em>beis hamiqdash</em> and all its ritual create an atmosphere
that keeps us focused on holiness and our mission to benefit
others.</li><li>To impart true ideas so that we don’t veer into
ideologies that take us off mission.</li><li>To harness and sublimate physical
desires, like sex</li><li>… and food.</li><li>Symbols of the
<em>beris</em> and the uniquely Jewish mission to spread the Divine
Word.</li><li>Daily reminders to serve — like <em>tzitzis</em>,
<em>tefillin</em>, <em>mezuzah</em>. (I assume this is in contrast to the big
nation-sized culture setting atmosphere of #1.)</li><li><em>Mitzvos </em>that
themselves guide the proper running of social interaction.</li></ol>
</div><br />
</font><br />
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