והפרק הזה כולל עשרה עניינים. Perek harishon of Krias Shema, right? והפרק הזה כולל עשרה עניינים. See what it says? Oh, regarding the Tefilla after what we were learning yesterday. And v'hacol v'haperak haze, the perek rishon of Krias Shema, kolil asar inyanim, chamisha meihem ruchniyim and chamisha meihem gashmiyim. והרוחניים תחלתם שהבורא נמצא v'hasheini shehu elokeinu v'hashlishi shehu echad והרביעי שנאהבהו בכל לבבנו והחמישי שנעבדהו בלב שלם. There's no even there's not even dibbur associated with any of any of these five. It's totally internal, totally b'machshava. V'chamisha hagashmiyim techilasom v'shinantom l'vanecha v'hasheini v'dibarta bam והשלישי וקשרתם לאות על ידיך והרביעי והיו לטטפת בין עיניך והחמישי וכתבתם על מזוזות ביתך ובשעריך.
That's interesting, you know you have a similar type of symmetry is highlighted as at the Sefer Ikkarim, who who highlights within the Aseres Hadibros ben adam l'makom, ben adam l'chaveiro. Again, that's not the same distinction as as here. Here it's ruchniyim on the one hand, gashmiyim on the other hand. There it's ben adam l'makom, ben adam l'chaveiro. But but in the in the sense of highlighting the numerical symmetry, it's the same. And let's see since in both cases a little bit it's omed d'rashini. Especially let's say in terms of the Aseres Hadibros. I don't know, are mitzvos ben adam l'chaveiro and and ben adam l'makom, they're they're equal in minyan hamitzvos? Three hundred sixty-five of each? I don't think so, you can count them but I I don't think that's what you'll find. So why not have them represented, especially the way the Ramban in the beginning of Parshas Terumah explains that Aseres Hadibros is אבות למצותה של תורה? So why not have them represented proportionally? Why why bedafka sort of highlight, you know, the five ben adam l'makom, five ben adam l'chaveiro? And it's even more lopsided, you know, in terms of ruchniyim versus gashmiyim. There it's really lopsided in terms of the gashmiyim in terms of minyan hamitzvos. So lekhora what's the the message which is being conveyed and and it's a very fundamental one by presenting again whether it's in Aseres Hadibros numerically equal ben adam l'makom ben adam l'chaveiro or here chamisha ruchniyim chamisha gashmiyim is to say that they're equal in the sense of indispensability. And and that's what if if the Aseres Hadibros of the parsha of Shma, each of which is sort of as it were representative in some sense of Torah, if you would have had it unequal, so it's true that maybe it would have been a more accurate reflection of the tally within minyan hamitzvos, but it would have been... Inaccurate in terms of the relationship between the two. תנו רבנן כשנתפס רבי אלעזר בן פרטא ורבי חנינא בן תרדיון. אמר ליה רבי אלעזר בן פרטא לרבי חנינא בן תרדיון אשריך שנתפסת על דבר אחד,
they only arrested you on one trumped up charge, so maybe you'll be able to get out of it. אוי לי שנתפסתי על חמישה דברים. אמר ליה רבי חנינא אשריך שנתפסת על חמישה דברים ואתה ניצול אוי לי שנתפסתי על דבר אחד ואיני ניצול, שאתה עסקת בתורה ובגמילות חסדים ואני לא עסקתי אלא בתורה וכדרב הונא דאמר רב הונא כל העוסק בתורה בלבד דומה כמי שאין לו אלוה.
A person who is osek b'Torah, he's not osek b'chesed, it's as if he has no God, Rachmana l'tzlan, שנאמר וימים רבים לישראל ללא אלהי אמת. מאי ללא אלהי אמת שכל העוסק בתורה בלבד דומה כמי שאין לו אלוה.
And then the Gemara says what, רבי חנינא בן תרדיון wasn't osek b'Torah, wasn't osek b'chesed? And the Gemara says kidvay lo avid. According to on his madreiga, he wasn't sufficiently involved in gemilus chasadim. So they're both indispensable and in that sense there's an equality. Without the benefit of machines, of a heart machine, heart-lung machine, so a person has a choice between having his heart cut out and his brain cut out. Either way doesn't end good. So what are you going to do? They're both indispensable. It doesn't make a difference is one organ bigger than the other organ, and okay so if you're talking about the weight within the body, okay so then you have to figure that out. And itachen, that's the significance of the eino chanami, the five and five in aseris hadibros isn't mathematically representative of minyan hamitzvos, but in terms of what Hakadosh Baruch Hu is telling us in terms of indispensability, in terms of avodas Hashem, so it goes without saying that bein adam l'chaveiro without bein adam l'Makom obviously is doesn't reach the bar as Chovos HaLevavos explains why Sha'ar HaYichud is the first, that without it there's no ma'aseh, there's no nothing. But it's also true that Hakadosh Baruch Hu says that I'm not interested in, as it were, in your bein adam l'Makom if it's exclusively that, if it doesn't come with a bein adam l'chaveiro. And itachen it's the same pshat here in what Chovos HaLevavos is saying that, and again and just as here, can you say on one level that bein adam l'Makom is more important than bein adam l'chaveiro? You can't. But me'idach gisa, the bein adam l'chaveiro is indispensable. And and the same very much carries over here to the Chovos HaLevavos underscoring the the symmetry of chamisha ruchniyim and chamisha gashmiyim. On a certain level are the ruchniyim more important? On a certain level. It's the ruchniyim that that it's it's through the ruchniyim that a person is a maamin. And obviously that's that's techila lakol. But meidach gisa, yitachen that you have here in the Chovos HaLevavos a form of of a theme that the Rav zichrono livracha wrote about considerably. Yeah, to before you come to that, just within the Chovos HaLevavos yitachen that as we had in the hakdama for מצד תמים תהיה עם ה' אלקיך that that a person consists of of you know there's the chelek ruchni and the chelek gashmi. And and therefore תמים תהיה עם ה' אלקיך requires that that both be harnessed in in one's avodas Hashem. But beyond that, again the theme that the Rav speaks about is that the without without the tzad hagashmi the it's very difficult and and to sustain the tzad haruchni. When it's not expressed, reinforced through maise, so it's it's it often has no kiyum. That's basically what the Rambam is depicting in perek aleph of Hilchos Avodah Zarah, right? The Rambam says that that Avodah Zarah began at with a belief in Hashem echad but worshipping gram hanevurayim and then it resulted in a total loss and erosion of the belief in Hashem echad. And Avraham Avinu reconstructed all this. Avraham Avinu recognizes that לבו משוטט ומבין עד שהשיג דרך האמת והבין קו הצדק מדעתו הנכונה.
Right? צור העולמים לא היה שם מכירו ולא יודעו אלא יחידים בעולם כגון חנוך ומתושלח ונח ושם ועבר. על דרך זה היה העולם מתגלגל והולך עד שנולד עמודו של עולם שהוא אברהם אבינו. כיון שנגמל איתן זה התחיל לשוטט בדעתו.
Skipping a few lines: לבו משוטט ומבין עד שהשיג דרך האמת והבין קו הצדק מדעתו הנכונה וידע שיש שם אלוה אחד והוא מנהיג הגלגל והוא ברא הכל ואין בכל הנמצא אלוה חוץ ממנו. וידע שכל העם טועים ודבר שגרם להם לטעות או לטעות זה שעובדים את הכוכבים ואת הצורות עד שאבד האמת מדעתם.
And then again the Rambam says it a second time when he began to polemicize with the bnei Ur Kasdim, he said to them: אין זו דרך אמת שאתם הולכים בה. ושיבר הצלמים והתחיל להודיע לעם שאין ראוי לעבוד אלא לאלוקי העולם ולא ראוי להשתחוות להקריב ולנסך כדי שיכירו כל הברואים הבאים וראוי לאבד ולשבר כל הצורות כדי שלא יטעו בהן כל העם כמו אלו שהן מדמין.
So if the devarim teva shel adam baklal ubfat is if the devarim muchanim are not translated into actions of devarim gashmiyim so then the devarim muchanim don't have a kiyum which is why that's what the Rav explains which is why Torah is so halakhic centric in terms of its emphasis on action v'chulu not that we value the action more than the belief than the value but one has no kiyum without the action and mimeila so that's why within Parshat Shma so no in minyan hamitzvot the chamisha the gashmiyim are much more than fifty percent of mitzvot haTorah but presenting within Parshat Hashma chamisha ruchaniyim chamisha gashmiyim that's the way of emphasizing again this symbiotic indispensability. What about the flip side if somebody does maaseh mitzvot without thinking about the Ribono Shel Olam is there a kiyum in that? Depends what you mean by it I mean if you hold מצוות אינן צריכות כוונה so there's a metzius of doing mitzvot without kavana that a person's yotzei but it means that he's not thinking hineni muchan u'mezuman but if he doesn't believe in the Ribono Shel Olam there's no kiyum hamitzva the still אף על פי כן I don't know what Abu al-Hassan believe אין הקדוש ברוך הוא מקפח שכר כל בריה ובריה lemaaseh if a person does something objectively good Hakadosh Baruch Hu rewards but it wouldn't be a kiyum hamitzva that's what the Chovot Halavavot says that without the Shaar HaYichud so nothing else has any meaning nothing else has any meaning because if even if a person believes it's all fine and good to have acts of worship but if he's worshipping something that doesn't exist he's worshipping avodah zarah so then what's the so then you have this mutual indispensability. It could be that closely could be that in this context we should mention this as well maybe it's me'inyan l'inyan so the Rambam has in Sefer Hamitzvot המצוה השניה היא הציווי שציוונו באמונת היחוד והוא שנאמין כי פועל המציאות וסיבתה הראשונה אחד והוא אמרו יתעלה שמע ישראל ה' אלוהינו ה' אחד
later in mitzvah tet by the mitzvah of Kiddush Hashem the Rambam defines the mitzvah וזאת היא מצות קידוש השם המצווים בה בני ישראל no earlier sorry. המצוה התשיעית היא שציוונו לקדש השם והוא אמרו ונקדשתי בתוך בני ישראל וענין זאת המצוה אשר אנחנו מצווים לפרסם האמונה הזאת האמיתית בעולם.
Now skipping, וזאת היא מצות קידוש השם המצווים בה בני ישראל בכללם רצוני לומר מסירת נפשינו למות ביד האונס על אהבתו יתברך ואמונת ייחודו.
So the mitzvah of Yichud Hashem on the one hand is belief, again ayin sham we discussed emuna yediah. On the one hand is belief, היא הציווי שציוונו באמונת היחוד but it goes hand in hand, it's tzmuda lechach is the mitzvah lefarsem zos ha'emuna is that that belief has to be projected. It's not a belief that that that can just remain in the, I don't know, cerebral realm. It has to be projected. And in a again less dramatic circumstances, again that's what all that's the emphasis on all the mitzvos ma'asios.