Let's talk specifically a little bit about the lashon in the Rambam עליו חיוב מצוה זו כך הוא שיהיה אדם מתחנן ומתפלל בכל יום מתפלל ומתחנן בכל יום.
And we suggested that the mischanen is something which follows, which flows from the mispallel. מתפלל לשון ואופן לא פללתי לומר אני לבי לחשוב לשון מחשבה.
When a person is choshev, when a person is misbonen by Hakadosh Baruch Hu, so as the Rambam describes in Perek Beis of Yesodei HaTorah, it's something which engenders within him a sense of shiflus. And then mimmela he's mischanen lashon matnas chinam. He realizes afsus ha'adam and then mimmela that mindset, that approach to tefilla, to bakasha crystallizes that whatever a person asks for, he asks for matnas chinam. So clearly what's reflected here is that in tefilla, yira, the experience of yira is pronounced and is accentuated. It's a mishna: אין עומדין להתפלל אלא מתוך כובד ראש. Rashi says koved rosh means hachna'ah. The Gemara says what's the source for that? עבדו את השם ביראה. In light of that, it's a little curious if you take a look in the Rambam's hakdama to the Yad after he gives the first listing of the taryag mitzvos, so then he describes how he divides the Yad Hachazaka keminyan Yad into 14 sefarim. And he gives us a very brief definition of what of the subject matter of each of the yud daled sefarim. ספר שני אכלול בו המצות שהן תדירות שנצטוינו בהם כדי לאהוב את המקום ולזכרו תמיד כגון קריאת שמע ותפלה ותפילין וברכות.
Then he explains why hilchos mila is in sefer ahava as well and then he says וקראתי שם ספר זה ספר אהבה. So in terms of the depiction of tefilla, it would seem to be עיקר חסר מן הספר. Rambam doesn't mention anything about the mitzvos being designed to engender and reinforce a sense of yira and yet clearly that seems to be the dogesh chazak within tefilla. Ella mai? Lechorah as follows. The Rama in the very beginning of Shulchan Aruch, the first Hagahos HaRama in Shulchan Aruch, quoting from the Rambam talks about שויתי השם לנגדי תמיד. And he explains how it's a כלל גדול בתורה ובמעלות הצדיקים ההולכים לפני אלקים תמיד. And the Rama quotes from again from the Rambam that אין ישיבת האדם ותנועתו, the way a person sits, moves, talks, conducts himself in private when he has the comfort and the luxury of privacy is not the same as the way he conducts himself if he's bemoshav hamelech. How a person talks, how expansively he talks. So then obviously it's different. There's a sense of inhibition. And then the Rama, the whole time quoting the Rambam, continues and says כל שכן שישים האדם על לבו אשר המלך הגדול אשר מלא כל הארץ כבודו עומד עליו ורואה במעשיו שנאמר אם יסתר איש במסתרים ואני לא אראנו נאם השם.
Again, כשישים האדם על לבו. If a person will be mindful, it's possible that lev translates here as mind. כשישים האדם על לבו. If a person will keep in mind, it will always as much as possible be on a person's mind that he's in the presence of Hakadosh Baruch Hu, Hakadosh Baruch Hu is עומד עליו ורואה במעשיו, מיד יגיע אליו היראה והכנעה והכנעה בפחד השם יתברך ובושתו ממנו.
So miyad says the Rama, quoting the Rambam, quoting the Rambam, immediately, instinctively, naturally, a person's reaction when he recognizes that he's in the presence of Hakadosh Baruch Hu is to have yiras shamayim. So it's an it's an instinctive reaction. It's an instinctive reaction. It's not something that a person needs to elicit. מיד יגיע אליו היראה. Yiras shamayim is an instinctive reaction if a person succeeds in being mindful of being in the presence of Hakadosh Baruch Hu. The same way, in the mashal, a person is naturally and instinctively inhibited if he's in the presence of a melech basar vadam shebeyado lehamis ulehachyos. So what emerges from that other passage in the Rambam, which the Rama is citing, is that the key to yira is mindfulness, is זכירת הקדוש ברוך הוא, זכירת הקדוש ברוך הוא. It's interesting. The Gemara in Menachos, תניא רבי מאיר היה אומר שחייב אדם לברך מאה ברכות בכל יום שנאמר ועתה ישראל מה השם אלקיך שואל מעמך.
So it's not clear how that pasuk is relevant to the chiyuv meiah berachos. It's not intended as a drasha gemura, it's not a chiyuv de'oraisa to say מאה ברכות בכל יום, but clearly the braisa suggests that there's a connection. Rashi says kri bei meiah, מאה השם אלקיך שואל מעמך. So it's possible the pshat is as follows. The Rambam in another place, here at the beginning of Hilchos Berachos, writes ברכות רבות תקנו חכמים דרך שבח והודיה ודרך בקשה כדי לזכור את הבורא תמיד.
The purpose of the ברכות רבות שתקנו חכמים says the Rambam, is that Chazal were assisting us in constantly, continuously remembering Hakadosh Baruch Hu, being mindful of Hakadosh Baruch Hu. So it's possible that's the pshat in the braisa in Menachos. The braisa in Menachos associates the chiyuv meiah berachos with מה השם אלקיך שואל מעמך כי אם ליראה. Again, the Rambam... So according to the Rambam, the key, the secret to yirah is zichiras haborei. So comes Rebbe Meir and says this posuk which says מה ה' אלוקיך שואל מעמך. This bracha is therefore the source. It's to be mekayem this din, this chiyuv of מה ה' אלוקיך שואל מעמך כי אם ליראה that a person has to say מאה ברכות בכל יום. And more, itachen that Rebbe Meir means more than that as well. The Gemara in Brachos already asks אטו יראה מילתא זוטרתא היא. מה ה' אלוקיך שואל מעמך,
the lashon indicates what does Hakadosh Baruch Hu ask? One little thing. One little thing. אטו יראה מילתא זוטרתא? So itachen, itachen that what it means is that the emes is that the yirah as a corollary, as a byproduct, really is a milsa zutrasa. It's something which comes easily, instinctively, even automatically, if only we succeed in being mindful of being in the presence of Hakadosh Baruch Hu, שויתי ה' לנגדי תמיד. The Ma Hashem Elokecha, the yirah is מה ה' אלוקיך שואל מעמך, that's accomplished through something like מאה ברכות בכל יום. Through that zichiras haborei tamid, so then mimaila the yiras Hashem Elokecha becomes a מה ה' אלוקיך שואל מעמך because it's miyad, miyad if a person knows. Imagine, imagine what our lives would be if when we said brachos we were mindful of what we were saying and this message, this reminder of Chazal would register every time we said a bracha. Coming back to our question. We said that when the Rambam describes the mitzvos which are included in Sefer Ahava, he says that they are characterized by the fact that the goal of these mitzvos is כדי לאהוב את המקום ולזכרו תמיד. And we said but that doesn't capture the emphasis on tefillah, the emphasis on tefillah of the lehischanen, the matnas chinam which arises out of that sense of shiflus which is engendered by yirah, אין עומדין להתפלל אלא מתוך כובד ראש שנאמר עבדו את ה' ביראה.
The teretz is no, but when the Rambam says velizokro tamid, so the zichira tamid is a code word for yirah. When the Rambam says that there are mitzvos whose goal is that we should remember Hakadosh Baruch Hu tamid and mimaila what that means is and to engender yirah. And lest that seem like a little bit of an okimta, so the emes is the Rambam one other time also talks about what he includes in Sefer Ahava. When he talks about the Ta'amei Mitzvos, so the Rambam liked the number 14, he has 14 groups of mitzvos for Ta'amei Mitzvos also. He says המצוות הכלולות בקבוצה התשיעית הן המצוות שמנינו בספר אהבה. His ninth group of mitzvos are the mitzvos which in the Yad he enumerated in Sefer Ahava. He says סיבת כולן ברורה וטעם כולן גלוי. The reason is very straightforward, he says. תכליתם של אותם מעשי פולחן לזכור את הקל תמיד לאהבו וליראה מפניו.
So here the Rambam says mefurash. He says what Sefer Ahava is about is also liyira mipanav. How does that mesh with what he said here? No, hein hein hadvarim. That's what the point of zichira is as well. We often, naturally, and it reflects something good, sense the. In the kirvas Elokim we have, we look for something that that can help us improve, something that can jumpstart us. But the emes is one doesn't have to look outside of the misgeres of Torah and mitzvos, the most basic chiyuvim, if only, if only we were to capitalize and take advantage of hilchos brachos. We don't need to—it's a wonderful thing—we don't need to run to get a bracha. We need to—to say a bracha is—is not worth less than—than—than receiving a bracha, not to in any way diminish the—the—the value of—of receiving a bracha. But to say a bracha, to daven—the keys and the potential are all—are all within—just within our daily routine of Torah and mitzvos, but we need to unlock and—and to realize that potential.