Halakha gimmel. כיצד היא האהבה הראויה? שיאהב את השם אהבה גדולה יתירה עזה עד מאוד.
Right, as at the end of the Halakha he's going to mention she-shura כי עזה כמות אהבה, Rambam clearly alluding to the pasuk עד שתהא נפשו קשורה באהבת השם ונמצא שוגה בה תמיד כאלו חולי האהבה שאין דעתו פנויה מאהבת אותה אשה שהוא שוגה בה תמיד בין בשבתו בין בקומו בין בשעה שהוא אוכל ושותה. יתר מזה תהיה אהבת השם בלב אוהביו,
shogim bah tamid כמו שצונו בכל לבבך ובכל נפשך ובכל מאדך. והוא ששלמה אמר דרך משל כי חולת אהבה אני. וכל שיר השירים משל הוא לענין זה.
In the final line in the previous Halakha, the Rambam said בזמן שיאהב את השם אהבה הראויה מיד יעשה כל המצוות מאהבה.
So the ahavas Hashem will manifest itself in kiyum hamitzvos me-ahava, עושה אמת מפני שהוא אמת. And the ahava is sort of this state of dveykus, of being constantly preoccupied and connected be-ahavas Hashem. If you sort of to appreciate the Rambam's hagdoros here, so it's important to realize what he doesn't say as well. Ramchal here in perek yud-chet in talking about middas chasidus: שורש החסידות הוא מה שאמרו זכרונם לברכה אשרי אדם שעמלו בתורה ועושה נחת רוח ליוצרו.
Ve-ha-inyan hu: כי הנה המצוות המוטלות על כל ישראל כבר ידועות הן וחובתן ידועה עד היכן היא מגעת.
We know what the mitzvos are and we know exactly what a person is obligated to do. אומנם מי שאוהב את הבורא יתברך שמו אהבה אמתית לא ישתדל ויכוין לפטור עצמו במה שכבר מפורסם מן החובה אשר על כל ישראל בכלל.
A person who loves Hakadosh Baruch Hu, a genuine love, so he's not going to look to exempt himself from that which is sort of universally and uniformly binding. אלא יקרה לו כמו שיקרה אל בן אוהב אביו שאילו יגלה אביו את דעתו גילוי מעט שהוא חפץ בדבר מן הדברים כבר ירבה הבן בדבר ההוא ובמעשה ההוא כל מה שיוכל. ואף על פי שלא אמר אביו אלא פעם אחת ובחצי דיבור הנה די לאותו הבן להבין היכן דעתו של אביו נוטה.
Once when his father came home from work, his father said, lech vayse, I'm thirsty. Once. Once. I'm a little parched. From which he understood that his father would like to have a drink. Okay, so maybe even then it wasn't really a chiyuv, because the father didn't ask him to do it, so even then it wasn't the chiyuv of kibud av va-em. But eppes there was a chatzi dibur. So the ben who loves the father, so now every day when the father comes home from work, he runs to bring him a drink. הנה די לאותו הבן להבין היכן דעתו של אביו נוטה לעשות לו גם את אשר לא אמר לו בפירוש. כיוון שיוכל לדון בעצמו שיהיה הדבר ההוא נחת רוח לפניו ולא ימתין שיצווהו יותר בפירוש או שיאמר לו פעם אחרת. והנה רמח"ל ממשיך דבר זה אנחנו רואים אותו בעינינו שיולד בכל עת ובכל שעה בין כל אוהב ורע.
In every, in any relationship of love, bein ish le'ishto, bein av liveno, כללו של דבר בין כל מי שהאהבה ביניהם עזה באמת, שלא יאמר לא נצטויתי יותר די לי במה שנצטויתי בפירוש אלא ממה שנצטווה ידון על דעת המצווה וישתדל לעשות לו מה שיוכל לדון שיהיה לו לנחת. והנה כמקרה הזה יקרה למי שאוהב את הבורא יתברך גם כן אהבה נאמנת כי גם הוא מסוג האוהבים ותהיינה לו המצוות אשר ציווים גלוי ומפורסם לגילוי דעת בלבד.
So a mitzvah is is an indication. It's not the beginning and end of what a person does. Again, it's an obligation, but beyond an obligation, it's also an indication. ותהיינה לו המצוות אשר ציווים גלוי ומפורסם לגילוי דעת בלבד לדעת שעל העניין ההוא נוטה רצונו וחפצו יתברך שמו. ואז לא יאמר די לי במה שאמרו בפירוש או אפטור עצמי במה שמוטל עלי על כל פנים אלא אדרבה יאמר כיוון שכבר מצאתי וראיתי שחפצו יתברך שמו נוטה לזה יהיה לי לעיניים להרבות בזה העניין ולהרחיב אותו בכל הצדדים שאוכל לדון שרצונו יתברך חפץ בהם וזהו הנקרא עושה נחת רוח ליוצרו.
That's how much ich veis, how much tzedakah is a person mechuyav to give? Okay, there are gedarim. Says Ramchal, but mitzvas tzedakah is a gilluy da'as that אל העניין ההוא נוטה רצונו וחפצו יתברך שמו. So obviously within the cap, within the ceiling of hamivazbez al yevazbez, so then a person who's looking to be עושה נחת רוח ליוצרו doesn't say that ad kan, ad kan, I don't have to do any more. Again, a person has to have the right havanah in the mitzvah obviously. So the anshei Yerushalayim, so mistama all you have to do with a lulav, you don't have to do more than pick up the lulav, be'minane'a, be'minane'a bisha'as Hallel, you certainly don't have to do more than that. The anshei Yerushalayim, again, if you don't have the right havanah in the mitzvah, so then there may not have been a gilluy da'as. You have to have the right insight into the mitzvah to be able to decode it correctly. But when one does, so then they walked around all day holding the lulav, holding the lulav. And the desire to do עושה נחת רוח ליוצרו, says Ramchal, so that stems from ahavah. Emmes he said it earlier bekitzur in the hakdamah. In the hakdamah, Ramchal says that the ברייתא דפנחס בן יאיר really is parallel with a different organization to the ואתה ישראל מה ה' אלהיך שואל מעמך. So he gives a very brief definition of yirah, of halicha bidrachav, and then he says ha'ahavah שתהיה נקבע בלב האדם אהבה אליו יתברך עד שתתעורר נפשו לעשות נחת רוח לפניו.
The whole arichus that he has later in the perak hachasidus, he gives you bekitzur here כמו שלבו מתעורר לעשות נחת רוח לאביו ולאמו ויצטער אם חסר זה מצדו או מאחרים ויקנא על זה וישמח שמחה רבה בעשותו דבר זה.
You don't really see any of that in the Rambam, right? The Rambam doesn't have that in his definition. The other one in Hilchos Deios will at least read the words, I'm not sure how much beyond that. The Rambam talks there about lifnim mishuras hadin in perek alef of Hilchos Deios. But at least this definition, I don't know, the Rambam doesn't, the Rambam only seems to say that ahava affects kiyum hamitzvos in terms of the attitude that a person has in the kiyum hamitzvos, but the degree, again, which Ramchal places front and center, so the Rambam doesn't really have that. Mistama, mistama it's not unrelated to the fact that here in the final halacha, דבר ידוע וברור שאין אהבת הקדוש ברוך הוא נקשרת בלבו של אדם עד שישגה בה תמיד כראוי ויעזוב כל שבעולם חוץ ממנו כמו שצוה ואמר בכל לבבך ובכל נפשך אלא בדעה שידעהו.
Al pi hadeia, so the conventional nussach which the Frankel Rambam doesn't print in the text is, but it mistama means the same thing, but it's easier to understand with the conventional one, different idiom, ועל פי הדעה תהיה האהבה ועל פי הדעה על פיה האהבה אם מעט מעט ואם הרבה הרבה.
So the Rambam says not only the Sifrei that he quotes back in perek beis Yesodei HaTorah that איני יודע באיזה צד אוהבהו תלמוד לומר והיו הדברים האלה,
but the Rambam goes further than that, or mistama the Rambam doesn't think he's going further than that, but the Rambam says what isn't necessarily muchrach in the Sifrei, that there's this absolute correlation, right? ועל פי הדעה תהיה האהבה, that it's only be'osa midah. A person can't be higher on the scale of ahava than he is on the scale of deia. Again, all that part of the Rambam's understanding of what ahavas Hashem is, it's this intellectual appreciation, profound appreciation, attachment, preoccupation with Hakadosh Baruch Hu. Mimeila, it's ועל פי הדעה תהיה האהבה and mimeila obviously the Rambam is not, it's not that the Rambam is saying that one is looking for kulas, but just Ramchal's emphasis within ahavas Hashem doesn't naturally find its place in the Rambam's definitions. Mistama this difference owes to deeper differences, but maybe another time. Halacha daled. אמרו חכמים הראשונים שמא תאמר הריני לומד תורה בשביל שאהיה עשיר בשביל שאקרא רבי בשביל שאקבל שכר בעולם הבא תלמוד לומר לאהבה את השם כל שאתם עושים לא תעשו אלא מאהבה. ועוד אמרו חכמים במצותיו חפץ מאד במצותיו ולא בשכר מצותיו וכן היו גדולי החכמים מצוים לנבוני תלמידיהם ומשכיליהם ביחוד אל תהיו כעבדים המשמשים את הרב על מנת לקבל פרס אלא היו כעבדים המשמשים את הרב על מנת שלא לקבל פרס אלא מפני שהוא הרב ראוי לשמשו כלומר עבדו מאהבה.
The question is you get the impression both from the Rambam here as well as the Rambam in Pirkei Avos commenting on the Mishnah of Antignos Ish Socho that there's something very subtle about that message. The Rambam says you can go whisper into the ears of the נבוני התלמידים ומשכילים and you can impart this message to them, but you can't really impart it to the Hamon and puk chazei what happened with Tzadok and Baithos. So the question is what's so dakustik about this? Meila to achieve it is dakustik and the Kesef Mishnah השם יתברך ישים חלקנו מאוהבי שמו אמן וכן יהי רצון.
But why is it so dakustik to say that avada there's sochar v'onesh and avada there's so many to'aliyos of Torah u'mitzvos but a person should aspire to doing it האמת מפני שהוא אמת אהבת אדון כל הארץ שציווה בה
and not oblivious to any of these to'aliyos sof hatov lavo? It sounds like the Rambam this is not just the attainment, not just the implementation is something rare, but it's so subtle that you can only entrust it to gedolei gedolei hatalmidim. And the Kesef Mishnah notices it, he says that after Antignos Ish Socho and the others saw that they got burned, so then they were more discreet in teaching this. But when we look at it it sounds like that Tzadok and Baithos just made a crude mistake. It wasn't such a so dakustik to understand that avada there's sochar v'onesh but that shouldn't be. When the teacher comes in gives you a mussar shmooze don't study for grades, so anyone thinks that that means that there's no grades? Halavai there'd be no grades. Don't study for grades, you're not studying for the b'china to get a good grade, and everyone knows there's going to be a grade right? So and I don't think what we're about to say is adequate, maybe it's part of an answer, I don't think it's a complete answer. Why do you have it in the Mishnah the double lashon of אל תהיו כעבדים המשמשים את הרב על מנת לקבל פרס אלא היו כעבדים המשמשים את הרב על מנת שלא לקבל פרס?
You a little boy, your father's taking you to shul. So if you're bright enough your father doesn't have to say don't talk be quiet, he can just say be quiet. Okay so maybe if you're only three years old so maybe he needs to spoon feed it a little bit and he's going to say don't talk be quiet. But l'mayseh if he respects your intellectual abilities enough at age three he can just say be quiet. Miklal being quiet is that you're not talking. Be totally quiet. So why does Antignos have to say al tehiyu ela this? Avada if you're going to be m'shamesh lo so. So again, this doesn't fully answer, this certainly doesn't come close to fully answering, but eichshehu the impression you get if you're listening to Antignus Ish Soho, so stam in the mishna, not necessarily in the context of the question that we're asking about why the Rambam thinks that it can only be entrusted to Nevonim and Maskilei HaTalmidim, but stam in the mishna, so lichora it's the same thing we spoke about last week in terms of this stira between halachos alef and beis, where in halacha alef it sounds like any chochom, anyone who's genuinely a chochom is obviously has already obviously crossed the line from being oved me'yira to me'ahava, and mi'idach gisa in halacha beis the Rambam says לאו כל חכם זוכה לזה, Avraham Avinu and the select few that not even necessarily every chochom. So we said that there's a spectrum and what the Rambam means is, Avraham Avinu is not just that he was oved me'ahava, it's לפי שלא עבד אלא מאהבה. So just in terms of the mishna, just in terms of the mishna again, without trying to farenter the Rambam, so itachen that Antignus Ish Soho was urging them not just to get into the spectrum of me'ahava, but with the contrast of don't do this but do this, so then what he's saying is, it shouldn't again, we understood that there's a whole spectrum where there's a combination, right? Where most of us are holding, right? That what we do, hopefully there's epes a shemetz of ahava there, but obviously there's a lot of shelo lishmo there also. So that's what Antignus Ish Soho is saying: No, I don't want any of that. I don't want any of that shelo lishmo. אל תהיו כעבדים המשמשים את הרב על מנת לקבל פרס.
I don't want just that you should be avadim hameshamshim. I don't want a combination and could that have been understood by just saying the positive על מנת שלא לקבל פרס? I don't know, I don't know, maybe that's a taina, I'm not sure. You could, you can go on from there to try to me'yashev the kasha. Lichora, that's a haschala in the direction to answer the question. Halacha hei: כל העוסק בתורה כדי לקבל שכר או כדי שלא תגיע אליו פורענות הרי זה עוסק בה שלא לשמה וכל העוסק בה לא ליראה ולא לקבל שכר אלא מפני אהבת אדון כל הארץ שציוה בה הרי זה עוסק בה לשמה ואמרו חכמים לעולם יעסוק אדם בתורה אפילו שלא לשמה שמתוך שלא לשמה בא לשמה.
So shelo lishmo even if, we'll read it this way, even if the person's ulterior motives are let's say seemingly spiritual are relate to the fact that this is a mitzva. He's not using it for kavod or ashirus the way he spoke in halacha daled. It's still b'geder shelo lishmo and it only becomes lishmo if a person's learning מאהבת אדון כל הארץ שציוה בו. So just a couple of points. And then the Rambam goes on to quote the meimra of רב יהודה אמר רב that לעולם יעסוק אדם בתורה אפילו שלא לשמה שמתוך שלא לשמה בא לשמה.
So the Rambam quoted this earlier in Perek Gimmel of Hilchos Talmud Torah as well. שמתוך שלא לשמה בא לשמה. תחילת דינו של אדם אינו נידון אלא על התלמוד ואחר כך על שאר מעשיו לפיכך אמרו חכמים לעולם יעסוק אדם בתורה אפילו שלא לשמה שמתוך שלא לשמה בא לשמה.
And then the Rambam goes on about מי שנשא לבו לקיים מצוה זו כראוי ושלמה. So what's, what's somewhat tamua here is that you would have expected the Rambam to define the terms Lishma and Shelo Lishma here in Perek Gimmel of Hilchos Talmud Torah the first time he's talking about learning Torah Lishma and Shelo Lishma. And instead the Rambam holds off until Perek Yud of Hilchos Teshuva. So although the simple pshat is the following: if if we hear the term Lishma without without being given a peirush Rashi or the Rambam as the case may be as to what as to what Lishma means, so what does it mean? If if we hear the term you have to do a mitzvah Lishma. You have to do a mitzvah Lishma. So what does that mean if there's no peirush Rashi on on on what Lishma means? There's no Nefesh HaChaim, there's no Rambam, there's no Rashi. You just hear the word mitzvah Lishma. So how does that how does that translate? So l'chora it translates that you're doing the mitzvah for its own sake. So what does it mean l'maiseh? It means l'maiseh if someone asks you why are you learning? It's a mitzvah. It's a mitzvah, that's why I'm learning, because it's a mitzvah to learn. As opposed to as opposed to al menas she'e'ashir, על מנת שאקרא רבי, al menas this, al menas that. I'm learning because it's a mitzvah. That's what it means to do a mitzvah, a mitzvah Lishma. If if you don't if we're not told anything more, anything different, that's what the word means. That's what the that's what the phrase means. So l'chora what the Rambam here is telling us is that that there's Lishma means two different things because the emes is that there's sort of a double let's let's talk specifically about Talmud Torah. There's a double mechayev to learn Lishma. First of all, first of all מצד המצוה כשהיא לעצמה, a person should do a mitzvah Lishma. On that level, so Lishma just means why am I learning? I'm learning because it's a mitzvah to learn. I'm learning because it's a mitzvah to learn. That's why I'm learning. There's a second mechayev of the Sifrei again ואהבת את ה' אלהיך, aseh mei'ahava. There's a second mechayev not not which isn't latent in Talmud Torah, which isn't latent in hanachas tefillin, which isn't latent in the individual mitzvah, but the mitzvah of ahavas Hashem is mechayev an additional Lishma by every mitzvah. So mitzad the mitzvah of ahavas Hashem the Lishma of Talmud Torah is מאהבת אדון כל הארץ שצוה בו. מצד מצוות תלמוד תורה,
I'm learning because it's a mitzvah to learn. I'm learning because it's a mitzvah to learn. מצד הלכות תלמוד תורה even though one is not holding on a madreiga of מאהבת אדון כל הארץ שצוה בו, but a person can still be holding on the level of I'm learning because it's a mitzvah to learn, because it's a mitzvah to learn. Okay, the other the other point just to highlight here is that in both places the Rambam quotes the ma'amar Chazal only with regard to Torah. He doesn't quote it with regard to mitzvos. We we of course have that the lashon is לעולם יעסוק אדם בתורה ובמצוות. And the tziyunim here on the side of the Frankel say that you have such a nusach in the Yerushalmi Chagiga. It's not a possibility that the Rambam had a different girsa in our Gemaras because if you look at the context where this Gemara is quoted sometimes, so the whole context is mitzvos. The whole medubar in the sugya wasn't talmud Torah, it was only mitzvos. So it's not really a possibility just to say that Rambam had a different girsa in all of our Gemaras in the Bavli. So let's first go with, let's forget the Gemara as we have it for a moment, again whether it's this Yerushalmi Chagiga, just minei u'vei. Why would you say this more with regard to talmud Torah than with regard to mitzvos? Mistama the psychological progression is probably the same. מתוך שלא לשמה בא לשמה, that again progression is probably the same. So yitachen k'falo. Again there's assuming the teshuvos ha-Rambam that they metzayen here on the side, yitachen k'falo. Emes is that the ma'amar is a little tamua for the following reason. Let's say we would have been asked, let's say נזרקה שאלה זו לפנינו. A person sees that he's mechuyav in a mitzvah and he realizes he can't get himself to do the mitzvah ach v'rak lishma. It's time to do whatever the mitzvah is and I know that I'm not going to do it lishma. I know there's going to be maybe it's going to be a combination of lishma u'shelo lishma, maybe it's going to be entirely shelo lishma. That's the only, I can't do the mitzvah in a more pure fashion than that. So let's say the question was put to us. So what's the din? Do the mitzvah, don't do the mitzvah? So what would the answer be? What would we answer? I think we would answer avada do it. And what's the reason for the psak? Do it, you're mechuyav to do it. מאי דמפקדת איבעי לך למיעבד. Kavanos is good, it's better, it enhances. Do it, you have to do it. You can't do it with the purest of kavanos, but al kol panim do it. So why does Rav have to say that לעולם יעסוק אדם בתורה ובמצוות אפילו שלא לשמה שמתוך שלא לשמה בא לשמה?
Even if that weren't true, zoll zein that that weren't true. יעסוק אדם אפילו שלא לשמה, keivan she'chayav hu. Alright, you can't do it le'kanter, you can't do it with a negative destructive kavana, but the more innocent shelo lishmas. So yitachen that the pshat is that hayos that the shelo lishma by talmud Torah can not just be chesronos in an ideal, in the purest of motivations, but can be mamash assur. Let's say a person's shelo lishma is that he's learning על מנת שאהא עשיר, על מנת שאהא עשיר. He has his eye on a certain job and then there's certain qualifications he has to know, he has to be able to take bechinos and it's a high-paying job, and that's why he's learning is על מנת שאהא עשיר. So that's not just lacking in high madregos of avodas Hashem, lichora it's אסור ליהנות בדברי תורה בעולם הזה. Lichora he's being over on עטרה להתגדל בה וקרדום לחפור בה. So that being the case, lichora by talmud Torah the... the answer to our question should be if not holding by lishma, taka demai? taka demai? Because you're gonna be over an issur. When the Rambam quoted the halacha daled במצותיו חפץ מאד ולא בשכר מצותיו, it's not an issur. It's not an issur, it's a description of what's desirable, of what should be. But by Talmud Torah there's taka an issur. So there, so comes, comes Rav Yehuda Brom says yeah, but l'maiseh, who if anyone begins holding on a darga of lishma? There's a din מתוך שלא לשמה בא לשמה that a person learns even if he even if he realizes that he's not holding by lishma. So what does that does that so how does that just halacha l'maiseh? So does that so what does that mean? That cancels out okay, so now I don't have to worry anymore about the Mishnah in Pirkei Avos about kardoam lachpor bo? Adaraba I'll get on my gardening gloves and once we have the heter make the most of it. No, so avada what it means is that a person has to do whatever he can to minimize obviously and ultimately eliminate the kardoam lachpor the atara l'hisgadail. You should sit down and ich veis I don't know, learn sefer mussar whatever before he begins learning, he should do whatever he can to and and shouldn't be complacent about but at the end of the at the end of the mussar seder when it's time to go to learning seder, even though he knows that he's still holding by a she'lo lishma, then he's supposed to go learn. He's supposed to go learn. So lichora that distinction exists between Talmud Torah and mitzvos. The issur is meyuchad to Talmud Torah and not clear that you have it by mitzvos. The Rambam in, again you have to look very carefully here and depending on how you read it, either completely confirms what we're saying or maybe is a kasha. But in the hakdama to Perek Chelek, so the Rambam says meforash, again it could be that you'll look, you'll see. Could be it's too much of a r'aya, could be that it also blurs the chiluk between Torah and mitzvos when you look here. But the Rambam meforash describes, he says pedagogy, he says when you want kids to begin learning, so you have to promise them sweets. And then as they get older the price gets higher because then they don't want the sweets anymore and then you have to get them a bicycle and then you have to get them ich veis an iPod whatever it is and gets more and more expensive. He says ultimately but what are you gonna do? מתוך שלא לשמה בא לשמה. But the Rambam here has a meforash'd lashon, he says l'chein hitiru l'hamon. That's basically it's issur and hitiru. Hitiru l'hamon to do it. Which is what we're suggesting here as pshat but in the yad was saying that again here it's not as not as sharply distinguished as one would want it to be. That yitachen that at least minei uvei is is the singularity of Talmud Torah is that there the מתוך שלא לשמה בא לשמה is more is needed to to justify the involvement in Talmud Torah at all. What do you do with the Gemaras as we have it? The Gemaras as we have it says not like that. The Gemaras as we have it quotes the the מתוך שלא לשמה בא לשמה lgabei mitzvos as well. So lichora the way you have to say pshat is that מתוך שלא לשמה בא לשמה says lots of things. Again first of all it tells you there is such a psychological m'tzius. There is such a m'tzius. Second of all I'd say l'maiseh a person is learning with a she'lo lishma. With a she'lo lishma. Or doing a mitzvah with a she'lo lishma. Is he m'kayem the mitzvah? Let's say he's learning she'lo lishma taka he worked on himself to try to avoid it but l'maiseh it's 9 o'clock he has to be in the beis medrash and he's I don't know this kardoam lachpor bo this atara l'hisgadail bo them on his mind. So is he going to be m'kayem a mitzvah for the next few hours or the whole thing is it's a hechsher of מתוך שלא לשמה בא לשמה? So it seems, it seems inconceivable that he's not being mekayem a mitzvah. That seems inconceivable, that eich shehu, that the מתוך שלא לשמה בא לשמה, hayos that that's the progression, so מתוך שלא לשמה בא לשמה is al korcha that whatever ulterior motives notwithstanding, again, as long as they're not destructive ones, not lekantre, etc., so also that there is a kiyum hamitzvah. There is a kiyum hamitzvah. And yitachen that that these other aspects apply to mitzvos, but there is something extra in the מתוך שלא לשמה בא לשמה that's true only about Talmud Torah and it's that which the Rambam is interested in in these two contexts. And that's the, that's the suggestion. Okay, the last, the last halacha that על פי דעת הגר"ח we commented on a little bit and, and maybe, maybe next week we'll come, I'm not sure, maybe before we move to Hilchos De'os, maybe we'll comment on the last three lines about חכמות ותבונות המודיעים אותו את קונו.