Yesterday what we spoke about the phrase in the Rambam שיעשה תשובה וישוב מחטאו and suggested that it reflects an idea that emerges later in Perek Gimmel where the Rambam says that the context of cheit, the source of cheit, begins with the fact that a person lives a shallow, superficial, empty existence. That the wake-up call of the shofar, the wake-up call to teshuvah, the Rambam identifies the audience, he describes us not initially as choteim, but rather as השוכחים את האמת בהבלי הזמן. Havlei hazman means that which is ephemeral, that which is transient, that which is not meaningful or enduring, הוא השוגים כל שנתם that they're immersed all year long בהבל וריק אשר לא יועיל ולא יציל. This same idea reverberates later in Hilchos Teshuvah as well. In the beginning of Perek Tes of Hilchos Teshuvah, Halacha Aleph, so the Rambam speaks about the question in light of the Gemara in Kiddushin, which the Rambam quotes earlier in Perek Ches, Rabbi Yaakov, that Hakadosh Baruch Hu doesn't give schar in Olam Hazeh, that schar is in Olam Haba. So the question is how does one understand Parshas Bechukosai and throughout Chumash where the Torah describes a cause and effect between im bechukosai teleichu, venasatti gishmeichem be'itam, venasna ha'aretz yevulah, the Torah is clearly speaking of consequences in Olam Hazeh. So the Rambam says that the peshat is that hivtichanu baTorah that the Torah guarantees us, the Torah promises us, that אם נעשה אותה בשמחה ובטובת נפש if we'll fulfill mitzvos besimcha, venehegeh bechochmasah tamid and we'll be constantly preoccupied with chochmas haTorah, so then יסיר ממנו כל הדברים המונעים אותנו מלעשותה, Hakadosh Baruch Hu will remove all impediments and He'll give us circumstances which are conducive to our being mokayem mitzvos, to our being osek bechochmas haTorah, so that we'll be able to be zocheh to Olam Haba. Conversely, rachmana litzlan, if we are not osek baTorah, so then Hakadosh Baruch Hu will remove all those blessings, will remove that support system. The mashal for what the Rambam is saying is sort of like this. Let's say imagine you hire a cleaning lady for the day. So you're gonna pay her so much per hour, but then the understanding also is since she's putting in a whole day's work, that you give lunch and maybe you also give coffee. So if she comes and she puts in the day's work, you don't subtract the, well the bagel that I gave you cost two dollars, and that was first class lox that I put on the bagel, that's another four dollars, so you're gonna, don't forget the shemirah of cream cheese, so you're not going to subtract that six or seven dollars from the wages. So on the one hand, it depends upon her, if she sits around all day and plays on her phone, you're not going to give her lunch, but me'idach gisa if she works, when you give her the lunch that's not something which is going to be subtracted from the wages. That's how the Rambam explains what the Torah promises in Parshas Bechukosai. But in this context, when the Rambam has the point and the counterpoint of when we're zocheh to the brachos and when rachmana litzlan the opposite, so listen to the Rambam's point and counterpoint. Perek Tes Halacha Aleph. Hivtichanu baTorah she' אם נעשה אותה בשמחה ובטובת נפש venehegeh bechochmasah we get the brachos. So what's the counterpoint to learning Torah and fulfilling mitzvos? The counterpoint is doing aveiros, right? What's the counterpoint to doing mitzvos? The counterpoint to doing mitzvos is doing aveiros. But what does the Rambam say? But the Rambam says וכן הודיענו בתורה שאם נעזוב התורה מדעתנו ונעסוק בהבלי הזמן.
The counterpoint to kiyum hamitzvos the Rambam doesn't describe as aveiros. It's nasok behavlei hazman, we'll be busy again with... We'll be busy again with narishkeit. We'll be busy with things which are meaningless, which things things that are worthless, things which which only which again they're so transient, they're anchored in zman which is fleeting and passing. That's what the counterpoint is to to doing mitzvos. And and then the Rambam he recaps at the end and again he says that נמצא פירוש כל אותן הברכות אם עבדתם את ה' בשמחה ושמרתם דרכו משפיע לכם הברכה.
So again what should the counterpoint be to עבדתם את ה' בשמחה ושמרתם דרכו? The the counterpoint is אם עזבתם את ה' ושגיתם במאכל ומשתה. The maachal umishteh can all can have the best hashgachos, it can have the first first rate hashgachos, but that's what the Rambam says the context of cheit, the lifestyle in which cheit appears is a lifestyle which is focused on on on narishkeit. A life which is empty and vacuous is is where cheit appears.