Transcript

Rambam talks about this in Perek Daled.

עשרים וארבעה דברים המעכבים את התשובה. ארבעה מהן עון גדול.

Rambam has this teshuva where he was asked why he counts thus, why not count the things he counts, how many things he lists here in Perek Daled? Rambam says esrim v'arba'ah devarim and then in each, in each halacha, he tells you how many he has in this halacha: mehen avon gadol, mehen chamishah devarim. I'm not sure what the teshuva was about, but the answer is very simple. Rambam says he was afraid that when scribes would copy over his manuscript, so they'd make mistakes and they would omit something he wrote. So he wanted to give you a hint to recognize if the ksav yad you were dealing with was meshubash. If he wouldn't have written, if he writes as esrim v'arba'ah devarim and then b'fratan ata motzei ela shloshah v'eser... אלא עשרים ושלשה דברים, so then you know the scribe messed up. But if b'fratan ata motzei esrim v'chamisha devarim, so you know that he was mosif and not migarei. So the Rambam did it just as a protective, precautionary measure. Okay.

עשרים וארבעה דברים המעכבים התשובה. ארבעה מהן עון גדול. ועושה אחד מהן ארבעתן אין הקדוש ברוך הוא מספיק בידו לעשות תשובה לפי גודל חטאו ואלו הן.

Alef.

המחטיא את הרבים בכל עון זה המעכב את הרבים מלעשות מצוה.

But it's a chet b'chol otan to do a lo sa'aseh, but it's a chet of omission not to be mekayem an aseh. So Rambam says that machtei et harabbim is not only that he's machti that they should Rachmana litzlan יעבור על לא תעשה, but also if it leads to bitul aseh, it's also a chet. Beis. והמטה חבירו מדרך טובה לדרך רעה כגון מסית ומדיח. Gimel.

והרואה בנו בתרבות רעה ואינו מוחה בידו הואיל ובנו ברשותו אילו מיחה בו היה פורש ונמצא כמחטיא אותו. ובכלל עון זה כל שאפשר בידו למחות באחרים בין רבים בין יחיד ולא מיחה אלא הניח אותם בכשלונם.

I mean, what's special about bno is not the fact that the familial relationship, but is the presumed opportunity for the person to be mashpia. But what this category really represents is that the person is passive, apathetic in not being mashpia when he can. So presumably the bno is birshuso to be mashpia, but to the degree that others are, so it's the same yesod. Daled. Veha'omer echeteh v'ashuv. ובכלל זה האומר אחטא ויום הכפורים מכפר. Let's hear just pshat. Question is, what is אין הקדוש ברוך הוא מספיק בידו לעשות תשובה? What does it mean? So perhaps as follows. If you jump ahead for a minute to Perek Vav. So in Halacha Gimmel Rambam has

ואפשר שיחטא האדם חטא גדול או חטאים רבים עד שיתן הדין לפני דיין האמת שיהיה הפירעון מזה החוטא על חטאים אלו שעשה ברצונו ומדעתו שמונעין ממנו התשובה ואין מניחין לו רשות לשוב מרשעו כדי שימות ויאבד בחטאיו שעשה. הוא שהקדוש ברוך הוא אמר על ידי ישעיהו השמן לב העם הזה ואזניו הכבד ועיניו השע פן יראה בעיניו ובאזניו ישמע ולבבו יבין ושב ורפא לו. וכן הוא אומר ויהיו מלעיבים במלאכי האלהים ובוזים דבריו ומתעתעים בנביאיו עד עלות חמת ה׳ בעמו עד לאין מרפא. כלומר חטאו ברצונם והרבו לפשוע עד שנתחייבו למנוע מהן התשובה שהיא המרפא. לפיכך כתוב בתורה וחזקתי את לב פרעה לפי שחטא מעצמו תחילה והרע לישראל הגרים בארצו שנאמר הבה נתחכמה לו וגו׳ נתן הדין למנוע ממנו התשובה עד שנפרע ממנו לפיכך חזק הקדוש ברוך הוא את לבו. ולמה היה שולח לו ביד משה ואומר שלח ועשה תשובה וכבר אמר הקדוש ברוך הוא אינך משלח שנאמר ואתה וגו׳ וגו׳ להודיע לבאי עולם שבזמן שמונע הקדוש ברוך הוא התשובה לחוטא אינו יכול לשוב אלא ימות ברשעו שעשה תחילה ברצונו. וכן סיחון לפי עונותיו שהיה לו נתחייב למנוע ממנו תשובה שנאמר כי הקשה ה׳ אלהיך את רוחו ואמץ את לבבו. וכן הכנענים לפי תועבותיהם מנע מהן התשובה עד שעשו מלחמה עם ישראל שנאמר כי מאת ה׳ היתה לחזק את לבם לקראת המלחמה את ישראל למען החרימם. וכן ישראל בימי אליהו לפי שהרבו לפשוע מנע מאותן המרבים לפשוע תשובה שנאמר ואתה הסבות את לבם אחורנית כלומר מנעת מהן התשובה. נמצאת אומר שאין האל גוזר על פרעה להרע לישראל ולא על סיחון לחטוא בארצו ולא על כנענים להתועב ולא על ישראל לעבוד עבודה זרה אלא כלן חטאו מעצמן ונתחייבו כלן למנוע מהן התשובה.

So there is such a mida that Hakadosh Baruch Hu if the sin the sins are egregious enough or common enough that a person forfeits that ability to do teshuva. Halacha daled:

בעניין זה שאלו הנביאים והצדיקים בתפילותיהם מאת ה׳ לעזרם על דרך האמת כמו שאמר דוד הורני ה׳ דרכך אהלך באמיתך שממנה אין דרכך אהלך באמיתך ויחד לבבי וכן זה שאמר ורוח נדיבה תסמכני כלומר תניח רוחי לעשות חפצך ואל יגרמו לי חטאיי למנוע התשובה ותהיה הרשות בידי עד שאחזור ואבין ואדע דרך האמת ועל דרך זו כל הדומה לפסוקים אלו.

So what's happening here? David Hamelech and the Rambam here citing David Hamelech as representative of the klal of nevi'im vetzaddikim had a chashash that maybe he was going to be baklal of what the Rambam described in Halacha Gimmel. I don't know I think we'd all be ready to throw in the towel if we reached that sense. But nevertheless despite the superficial impression that one does receive when you read more carefully see the Rambam doesn't say that right because the mida of Halacha Gimmel is that Hakadosh Baruch Hu is mone'ah min hateshuva. לפיכך חיזק הקדוש ברוך הוא את לבו. And Dovid Hamelech isn't asking Ribono Shel Olam don't punish me like that. No, Dovid doesn't have that hava amina. He doesn't have that hava amina that, rachmana litzlan, he's vulnerable to being ne'enash like Sichon and Og, rachmana litzlan. אל יעלה על הדעת. So what's the inyan zeh? What's the inyan zeh? So apparently the Rambam means me'inyan le'inyan. So me'inyan le'inyan, be'oso inyan, that there's a middah that Hakadosh Baruch Hu again deprives a person of that extraordinary capacity that he has to do teshuva. But then there's a lesser form of that where there's self-inflicted impediment to doing teshuva. When a person is chotei, rachmana litzlan, so it can cloud his vision. Sometimes you hear people crying self-righteously for shinu nussech, for le'oker gufei Torah. Self-righteously. So sometimes the answer is that the people doing it are fakers and goniffs and no one knows how it's possible. Sometimes and and maybe this is is the scarier of the two explanations. Sometimes again it's self-inflicted, self-inflicted. There's no tzaddik ve'ra lo question that that that arises here. You know, a person, you know, bangs his head against the wall, he can't sometimes ask Ribono Shel Olam tzaddik ve'ra lo, why do I have a headache? You don't need to go to university and study philosophy and understand why you have a headache when you're hitting against the wall. He can consult a rav just to help explain it to him, you don't need a hakdama to understand. But the scarier of the two explanations is that the chata'im were המונעים מהם הדרך מונע מהם לידע דרכו ויחזרו בתשובה. And that's mamash what what we see sometimes. Sometimes a person... So a person has to be mispallel. Again, Dovid Hamelech is not being mispallel Ribono Shel Olam don't treat me like Paroh, like Sichon. No, he's asking Ribono Shel Olam אל תמנע ממני התשובה. So it's clear again, the be'inyan zeh notwithstanding, that's not what the flow is in in the middle of this parsha of impediment to do teshuva. Maybe we'll try to explain this a little better be'ezras Hashem. But maybe let's just isolate Halacha Dalet for a moment. So the tefillos of Dovid Hamelech, the tefillos of nevi'im and tzaddikim is Ribono Shel Olam, cheit affects a person. If it if it affects a person, which it does, so then I realize that maybe now even when I have a ratzon to do teshuva, maybe I'm going to have a skewed perspective on how that should look and how I should implement that. Ribono Shel Olam, Horeini Hashem darkecha. אל יניעוני חטאי דרך האמת שממנה אדע דרכך הקדושה. V'chen ze she'amar V'ruach nediva tismacheni. Klomer תניח רוחי לעשות חפצך ואל יחמיוני חטאי ממיניעת התשובה. So there is one crucial step that I'm skipping now. Even if this explanation is correct, maybe that's what the Rambam in our perek in Halacha Aleph is talking about in terms of אין הקדוש ברוך הוא מספיק בידו לעשות תשובה. That's what it means. Hakadosh Baruch Hu is מספיק בידו לעשות תשובה and then Hakadosh Baruch Hu responds to such tfillos. Hakadosh Baruch Hu responds to a tfillah that when we sincerely want to do teshuva, so Hakadosh Baruch Hu says, okay, so I'll make sure that you have the correct perspective, the correct lens, and your chata'im won't skew your perspective, they won't obscure your vision. Maybe these dalet devarim, so there the person's gonna have to overcome it himself. Again, the Rambam at the end of the perek explains that me'akvin doesn't mean prevents. כל אלו הדברים והלכה ו בפרק ד, the Rambam says:

כל אלו הדברים וכיוצא בהן אף על פי שמעכבין את התשובה אין מונעין את התשובה אלא אם עשה אדם תשובה מהן הרי זה בעל תשובה ויש לו חלק לעולם הבא.

So it's clear that me'akvin is supposed to be translated as impede, not prevent, but impede. So they impede teshuva, they don't prevent teshuva. With other chata'im, so Hakadosh Baruch Hu will remove that impediment. So what then is the, again back to געוואלד פון מיר רבותי. So given that Halacha Daled clearly is something different, drastically different than Halacha Gimmel? Halacha Gimmel we're talking about an onesh which is forthcoming v'chulo mi'shomayim, which is moneia teshuva. Halacha Daled we're talking about self-inflicted damage that tzaddikim v'nevi'im, nevi'im v'tzaddikim daven that Hakadosh Baruch Hu should insulate them from that self-inflicted damage. Not really the same thing. There's a world of difference. So what does it mean be'inyan zeh? And then v'chen be'inyan zeh. So maybe as follows. I'm not sure. Here too, there's one big wrinkle that would have to be ironed out for this to be correct. But maybe as follows. What does the Mishnah in Sotah say? That כל מדותיו של הקדוש ברוך הוא מדה כנגד מדה. Everything Hakadosh Baruch Hu does is mida kineged mida. And the Nefesh Hachayim explains, a person who does an aveira with his hand, so he's gonna have a pain in his hand. The onesh for an aveira with his hand is not going to be a pain in his elbow. It's going to be a pain in his hand at that moment. He says that's Tanya b'Berachos. Berachos says that היסורין באים עליו יפשפש במעשיו, yimashmesh bema'asav, and then אם לא מצא יתלה בביטול תורה. So the kasha, the obvious kasha is, what do you mean im lo matza? Why did he pashpesh v'mashmesh bema'asav? He should look at vittul Torah also. What do you mean im lo matza? The Nefesh Hachayim says no, he has a pain in his hand. So he looks, did I hit someone? Did I not hold onto my tefillin securely, tightly? I was holding my tefillin too loosely and because of that they fell. He can't think of any aveira that he did with his hands. He has a pain in his elbow. Can't think of... last time I played basketball I skipped, I had no... Played by the rules. So you can't think of can't think of why he has a why he has a pain in his elbow. So it says in Nefesh HaChaim the last perek in Tircha if bitul torah can affect any any eiver. So when the Yid bitul bitul torah... So what's what's the midah keneged midah of Hakadosh Baruch Hu of midah keneged midah in this halacha? It's a the magnitude of the cheit is such that the magnitude of the onesh is is double. Maybe the pshat is like this. Maybe the pshat is that again whenever a person is chotei so to a certain degree he himself is creating a roadblock to teshuvah because the cheit affects a person. It's not that the cheit is something external. No. The same way a mitzvah uplifts a person and refines a person, so rachmana litzlan the cheit lowers the person, degrades the person, corrupts the person, which then also again creates the risk of halacha daled of skewing one's perspective. So the emes is in every cheit there's a self-inflicted degree moderate of n'giya of teshuvah but of complicating teshuvah of of placing an obstacle in one's own in one's own path of creating a roadblock. So so a person who does that really egregiously so what's the midah keneged midah? A person who does that really egregiously so what's midah keneged midah? Hakadosh Baruch Hu says hirveisa lachato velifshoa and and so you know what I'll finish the process. Midah keneged midah is that nimna mimenu hateshuvah. And maybe that's that's what the inyan zeh. The inyan zeh is that what the Rambam is talking about halacha daled is is what underlies the onesh of halacha gimmel maybe. Al kol panim so maybe that's the pshat here in daled aleph that Hakadosh Baruch Hu מסייע מידו לעשות תשובה that ordinarily Hakadosh Baruch Hu provides this hasaras me'akev hasaras monei'a in terms of removing impediments and in these four cases so the person is gonna have to overcome that handicap by himself. It doesn't mean he can't. It doesn't mean he can't. It's me'akev it's not monei'a but it means that he's gonna have to overcome the the handicap by himself as opposed to Hakadosh Baruch Hu removing that impediment. What's halacha gimmel? ומהם חמשה דברים הן נעולים דרכי התשובה לפני עושיהן. Again if the if the door is locked it doesn't prevent it just means he has to break down the door to get through. It's much easier if the door's not locked and you can just walk in. ומהם חמשה דברים הן נעולים דרכי התשובה לפני עושיהן ve'eilu hein aleph haporish min hatzibur

שבזמן שיעשו תשובה לא יהיה עמהם ואינו זוכה עמהם בזכיות שעשו.

In one of the drashos that's summarized in Al HaTeshuvah so the Rav shows and develops the idea of there are two tracks of teshuvah two tracks for kapara. A person can do teshuvah and and try to position himself for kapara as a yachid but a person can also there's also a drasha of teshuvos harabim and kaparos harabim. So he points among other things to... Of the shana, so if you go back to Perek Beis, Halakha Zayin,

והא מה מצינו יום הכיפורים הוא זמן תשובה לכל ליחיד ולרבים.

This tshuva that a person does individually, I have my own this private property, so I have my own personal private chataim which don't really relate to society even if coincidentally others have them as well. Then there are things which are wrong collectively and a person has to do tshuva as a yachid, he has to do tshuva as part of a rabbim. The Rambam points to he says that's what it means in פרק א הלכה ב when the Rambam writes שעיר המשתלח לפי שהוא כפרה לכל ישראל. Rambam goes on to say that by Sair Hamishtaleach we find something that according to the chachamim we don't find anywhere else, that it's mechaper without tshuva. Sair Hamishtaleach is mechaper on aveiros kalos even if the person doesn't do tshuva. So how can it be? How can you have kappara without tshuva? The Rambam explains no, that's where the Rambam laid the foundation for us. Sair Hamishtaleach is not a kappara for yechida, not a kappara for shishim ribo yechidim, it's a kappara for kol yisrael as a whole. A person can luck out when you have a mechaper for the klal, so as long as he remains part of the klal, so then he'll what accrue for the klal will also also accrue to him. The Rambam is saying something similar over here. The Rambam is to say

הפורש מן הציבור אף על פי שלא עשה עבירות עמהם ואינו סובל עמהם בצרותיהם.

I don't know maybe part of it means he won't have their hitorerus, maybe it also means and I don't know I don't know if this is correct, maybe it also means he deprives himself of that avenue of zechus and and kappara. Beis: Ha'holeich bedivrei chachamim כשמחלוקתו גורמת לו לפרוש מהם ואינו יודע דרך תשובה. Gimmel: vehamalag al hamitzvos. He scoffs at the mitzvos, he scorns the mitzvos,

שכיון שנבזו בעיניו אינו רודף אחריהם ולא עושה ובמה יעשה ובמה יזכה.

That's a funny line, right? When he says vehamalag al hamitzvos, so everyone's doing tshuva, he's coming into the kohen. Funny. Funny. So what's the some kind of what's the Rambam conveying here? Let's go back to Perek Gimmel for a minute, the end of Halakha Gimmel:

כשם ששוקלין עונות אדם וזכיותיו בשעת מיתתו כך בכל שנה ושנה שוקלין עונות כל אחד ואחד מבאי עולם עם זכיותיו ביום טוב של ראש השנה מי שנמצא צדיק נחתם לחיים ומי שנמצא רשע נחתם למיתה והבינוני תולין לו עד יום הכיפורים אם עשה תשובה נחתם לחיים ואם לאו נחתם למיתה.

So the So the Meshech Chochma on the Rashi raises the question and the Minchas Chinuch famously is ma'arich on this question that one would have thought that if the scales are balanced, just add anything to the positive side. Help the old lady across the street with her bundles. If asa yoser mitzvos, if הרבה זכויות יותר מעוונות during aseres yemei teshuva. The Rambam specifies teshuva. The Bais Yosef says no, maaseh tov. It has to be tov.

אף על פי שתקיעת שופר בראש השנה גזירת הכתוב היא רמז יש בו כלומר עורו ישנים משנתכם ונרדמים הקיצו מתרדמתכם וחפשו במעשיכם וחזרו בתשובה וזכרו בוראכם אלו השוכחים את האמת בהבלי הזמן ושוגים כל שנתם בהבל וריק אשר לא יועיל ולא יציל הביטו לנפשותיכם והטיבו דרכיכם ומעלליכם ויעזוב כל אחד מכם דרכו הרעה ומחשבתו אשר לא טובה.

Skip three four lines.

ומפני עניין זה נהגו כל בית ישראל להרבות בצדקה ובמעשים טובים ולעסוק במצוות מראש השנה עד יום הכפורים יתר מכל ימות השנה. ונהגו כולם לקום בלילה בעשרה ימים אלו ולהתפלל בבתי כנסיות בדברי תחנונים ובכיבושין עד שיאור היום.

So what's mipnei inyan zeh? So either mipnei inyan zeh refers back to the end of halacha gimmel that during aseres yemei teshuva a person may be in a state of being a beinoni and has to tip the balance. Or maybe mipnei inyan zeh is a response to the tekiyas shofar of Rosh Hashana of וחפשו במעשיכם וחזרו בתשובה וזכרו בוראכם. Either way, le-chora that's machriach that the להרבות בצדקה ובמעשים טובים ולעסוק במצוות, the Rambam means these, that these are nihugei teshuva. However you interpret the mipnei inyan zeh, right? Whatever the back antecedent, whatever the inyan zeh is, if the inyan zeh is ha-beinoni, so the Rambam stipulated oseh teshuva. If the inyan zeh is the wake up call of teshuva, the wake up call of shofar, the wake up call of shofar is chizru bi-teshuva. So either way, le-chora it's machriach that the peshat of the מנהג כל בית ישראל is that these are nihugei teshuva. Now earlier in beis daled, excuse me, in gimmel daled, no in beis daled, in beis daled, so the Rambam writes:

מדרכי התשובה להיות השב צועק תמיד לפני השם בבכי ובתחנונים ועושה צדקה כפי כוחו ומתרחק הרבה מן הדבר שחטא בו ומשנה שמו כלומר שאני אחר ואיני אותו האיש שעשה אותן המעשים ומשנה מעשיו כולן לטובה ולדרך ישרה וגולה ממקומו שגלות מכפרת עוון מפני שגורמת לו להכנע ולהיות עני ושפל רוח.

So le-chora regarding tzedaka, so the two halachos align, right? Again, so here we said that le-chora it's a hechrach that what the Rambam is telling us in gimmel daled, the נהגו כל בית ישראל בעשרה ימי תשובה, these are nihugei teshuva. So then you would have expected that it should match the darkei ha-teshuva of beis daled. So a little bit it does. Tzedaka matches. If you don't listen to your conscience, it even says maasim tovim matches ומשנה מעשיו כולן לטובה, but hurry up, quickly go to sleep before you have time to rethink that. But l'mayseh it doesn't the two halachos don't really don't align the way you would expect them to. So why is there a difference between the the nihugei teshuvah that that the Ramban is is presenting? So the answer is even the one thing that does seem to align doesn't really align. In beis daled the Ramban says עושה צדקה כפי כחו and in gimmel daled it says marbeh bitzedakah. So what's the difference between עושה צדקה כפי כחו and marbeh bitzedakah? What's the difference? So lichora עושה צדקה כפי כחו means to the best of one's ability. Stam bein begufo bein bemamono. So what does that translate into in dollars and cents? I don't know. Depends upon what your salary is. Depends upon what your income is. It's gonna vary from individual to individual and everyone has what he can afford to give tzedakah and he's doing it to the best of his ability, right? He's doing it to the maximum of his ability. What does leharbos bitzedakah mean? Leharbos bitzedakah means he goes beyond that. It means he goes beyond that. It means that if I can afford figuring out how my monthly salary translates into income daily I can afford to give ten dollars a day bitzedakah so in Aseres Yemei Teshuvah he goes beyond this ten dollars. Why? And here the Ramban gives us the reveals the secret of what the difference is between beis daled and gimmel daled. Beis daled is not limited to a ten-day period. Beis daled has to be something that's sustainable over a long extended period of time. You can't tell a person to be marbeh bitzedakah indefinitely in an open-ended way. No. המבזבז אל יבזבז יותר מחומש שמא יצטרך לבריות. You can't tell by definition you can't tell a person to be marbeh bitzedakah indefinitely in an open-ended way. You can tell the person עושה צדקה כפי כחו. Cheshbon, cheshbon and to the last penny give what you can afford to give and in Aseres Yemei Teshuvah you can tell the person you can go beyond that. Okay. Person has to figure out how much beyond that, doesn't mean that he goes into bankruptcy in Aseres Yemei Teshuvah either. But achashav de'asinu hachi so lichora that's the pshat. Beis daled everything the Ramban is saying is something which makes sense and or is sustainable long-term. Mash'aneh shemo. What can you do? And gimmel daled is nihugim for ten days. What are you gonna do? Send out a postcard to your friends for the next ten days I'll be known as Dovid? So if you call me on my cell phone my cell phone's not gonna ring the same? Ask for Dovid? But as of Yom HaKippurim you can ask for Meir again? So lav bar tama. So beis daled are things that are nihugei teshuvah open-ended, indefinitely, lezman arucha. Gimmel daled ribui. So what's pshat in ribui? So pshat in ribui is what's pshat in ribui ma'asim tovim and and and לעשות הישר והחסיד וכל הפרשיות. All year long a person is supposed to have a certain balance in his life. He spends so much time as needed making hishtadlus for parnassah and he spends so much time as available learning and he spends so much time as needed to sleep, vechulu. A person has a balance and he's supposed to have the balance and he's not supposed to disrupt that balance, that equilibrium. He's not supposed to not sleep enough. He's not supposed to not work enough that he doesn't have a parnassah to to to pay the bills. He's supposed to have that balance. Aseres Yemei Teshuvah there's an inyan to be marbeh. Aseres Yemei Teshuvah taka there's an inyan that that the normal balance isn't what should carry over to Aseres Yemei Teshuvah. But by definition that's not something which is supposed to be sustainable. You're not supposed to do it. You're not supposed to be marbeh bitzedakah all year long. עושה צדקה כפי כחו, not marbeh. There's not supposed to be, there's supposed to be a certain balance in a person's life. Aseret Yimei Teshuva, that's supposed to change. It's a different Hanhaga, it's a different Hanhaga of Aseret Yimei Teshuva. What's it got to do with the Perek Daled? So one of the Hanhagos again so Kimevoar Min Ha'amor is what the Rambam is describing here in Gimel-Daled is a Hanhaga of Teshuva. A person who is being Shav in Aseret Yimei Teshuva expresses that reality of his life, of his existence and channels it in these ways. So Nimtzainu L'meidim that to be Osek b'Mitzvos, to be Marbeh b'Mitzvos is part of Hanhagei Teshuva. Again for the same reason we just talked about in Halacha Aleph in Perek Daled, because a Mitzva that the Rambam writes for instance ורוב דיני התורה אינן אלא עצות מרחוק מגדול העצה. Rambam writes ורוב דיני התורה אינן אלא עצות מרחוק מגדול העצה, Migdol Haetza, Hapasuk bYirmiyahu, Gedol Haetza.

ורוב דיני התורה אינן אלא עצות מרחוק מגדול העצה משכך הדעות וישר המעשה.

And the Mitzvos Misaken a person. Hashem has designed Mitzvos for their effect, for the influence they exert on the person, to mold the person, the character. To be Osek b'Mitzvos, to be Marbeh b'Mitzvos than therefore is a Hanhaga of Teshuva, is a Hanhaga of Teshuva. So that's what the Rambam Hamealeig al Hamitzvos. He says even if he's Laeg al Hamitzvos notwithstanding, maybe minimally just to cover his bases he'll try to be Yotzei Yidei Chovos something. He's Laeg al Hamitzvos, some unheard of or unknown phenomenon. He's Laeg al Hamitzvos notwithstanding, so he'll cover his bases, cover his bases. Find out what the absolute minimum Shiur of a Kezayis is Pesach bazeman and he'll eat that and not much, that much Matzah. Cover his bases. Maybe he will be. He won't be Rodef Achareihen, he won't be Rodef Achareihen. So he's not going to have this Hanhaga and that's what it says ובלא יעשה במה יזכה. Maybe the translation of Yizakeh is not Lashon again obviously ultimately these two are from the same Shoresh but it's not Lashon Zechus, how will he earn merit, but how will he become purified, as in Shemen what Katit Zach, what Shemen Zayis Zach, Shemen Zayis Zach, what Lashon, not Lashon Zechus but Lashon Zakus, Lashon purity במה יזכה, because that's the Yesod the Rambam taught us in Perek Gimel that the Hisasek bMitzvos is Gufa a Hanhaga of Teshuva that That ribui mitzvos is an iluy of teshuvah.