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Why does the Torah (תורה) describe kosher laws with seemingly awkward phrasing about animals 'you shall not eat'? The Rambam (רמב"ם)'s distinction between rational and supra-rational mitzvos reveals different educational goals: eliminate desire for theft entirely, but acknowledge forbidden foods remain appealing while exercising discipline. This dual approach explains why proper chinuch must address character development, not just behavioral compliance.
This shiur examines a fundamental question in Jewish moral education through the lens of a grammatical anomaly in the Torah (תורה)'s description of kosher laws. The Torah states we must distinguish "between the animal which can be eaten and the animal which you shall not eat" - creating an apparent linguistic imbalance that reveals a deeper philosophical principle. The speaker cites the Rambam (רמב"ם)'s position that mitzvos fall into two categories requiring different educational approaches. For rationally-based commandments (like prohibitions against stealing, murder, and adultery), the goal is to eliminate the desire entirely - a person should not want to steal. This represents true character development rather than mere behavioral compliance. For supra-rational mitzvos without clear logical basis (like kashrus laws), the approach is different - one should acknowledge the appeal of forbidden foods but exercise self-discipline in abstaining.
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Parshas Shemini - Vayikra 11:47
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Why does God reward someone whose house develops tzaraas with hidden treasure, while the righteous receive no such reward? The reward isn't for sinning but for the courage to face problems honestly. Someone who calls the kohen instead of covering up suspicious marks demonstrates the self-awareness needed to handle wealth responsibly without self-deception.
