כל המצוות שבתורה פרק א הלכה א. כל המצוות שבתורה פרק א הלכה א. כל המצוות שבתורה בין עשה ובין לא תעשה אם עבר אדם על אחת מהן בין בזדון בין בשגגה. כשיעשה תשובה וישוב מחטאו
chayav l'hisvados לפני האל ברוך הוא. So the Rambam has two phrases. One says kesheyaseh teshuvah, veyashov mechato. It would seem to be redundant. I mean, we would translate kesheyaseh teshuvah when he'll repent, when he'll do teshuvah, which is what veyashov mechato seems to be expressing as well. In perek gimmel, maybe the most famous or next to most famous halacha in Hilchos Teshuvah: אף על פי שתקיעת שופר בראש השנה גזירת הכתוב רמז יש בו.
Klomar, עורו עורו ישנים משנתכם. The remez of tkia shofar is that it's a wake-up call. עורו עורו ישנים משנתכם, those who are asleep awaken, vehakitsu nirdamim mitardamaschem, those who are in a deep slumber you should also be aroused, וחפשו במעשיכם וחזרו בתשובה וזכרו בוראכם. אלו השוכחים את האמת בהבלי הזמן,
people who forget the truth because they get distracted, they get preoccupied with the futility, with transient matters, ושוגים כל שנתם בהבל וריק אשר לא יועיל ולא יציל. הביטו לנפשותיכם והיטיבו דרכיכם ומעלליכם. ויעזוב כל אחד מכם דרכו הרעה.
So my father zichrono livracha had an extraordinary ha'arah about this Rambam. So the Rambam says that tkia shofar is a wake-up call. So if we were gonna fill in the blanks, so to whom is a wake-up call for teshuvah addressed? So we would have said to people who sin. Who has to do teshuvah? People who are chotei. And yet when the Rambam initially and primarily identifies the audience for the wake-up call for teshuvah, he doesn't say anything about cheit. אלו השוכחים את האמת בהבלי הזמן ושוגים כל שנתם בהבל וריק אשר לא יועיל ולא יציל.
He didn't say anything about cheit. Okay, you read between the lines, so mistama he wasn't learning and you can get him on bittul Torah, but that's obviously not the point. The Rambam doesn't define the audience in terms of cheit. The Rambam's defining his audience in terms of people that are tailgating. Their focus in life is skewed. Their focus in life is on petty, hollow, shallow, ephemeral, transient matters. Yeah, eventually it translates into cheit. ויעזוב כל אחד מכם דרכו הרעה. But the ikkar is that orientation to what one is oriented in life. L'chora it's clear that in perek alef the Rambam has this in mind as well. When the Rambam says כשיעשה תשובה וישוב מחטאו, when you think about it, the ingenuity of the phrase kesheyaseh teshuvah is that the Rambam speaks of teshuvah without speaking of cheit. Kesheyaseh teshuvah means when he's gonna reorient himself, reorient himself in terms of what life is about, what he should be focused on in life, and then memaila then the next stage, as he traced in gimmel daled as well, is the follow-up to kesheyaseh teshuvah is veyashov mechato. Have a good day. Besoros tovos.