Teshuvah - Chapter 10

The Rambam divided the Mishneh Torah into chapters himself. Hence, many concepts can be derived from the analysis of that division. Based on Deuteronomy 29:9-10, the commentaries explain that there are ten general divisions among the Jewish people. Similarly, the Sages of the Kabballah explain that each of our souls contain ten different potentials. It can be said that by including ten chapters, the Rambam indicated that service of Teshuvah must permeate all of the different groupings of our people and each level of our souls. As mentioned in the commentary to Chapter 8, Halachah 1, the two previous chapters that speak of the rewards we will receive for our service were included as a preface to this chapter. Here, the Rambam develops the theme mentioned by Antigonus of Socho (Pirkei Avot 1:3): “Do not be like servants who serve their master in order to receive a boon.” However, because it is possible for that statement to be misinterpreted to imply that we will not receive any reward for our service, he elaborates on the benefits that will result from our observance of Torah and mitzvot. By including this chapter in Hilchot Teshuvah, the Rambam implies that Teshuvah is not only repentance for sin, but rather, an all encompassing approach to the service of God. Teshuvah means “return,” returning to the inner Godly core which is the essence of our being. In this way, “all our days will be spent in Teshuvah” (Shabbat 153a), devoting ourselves to the service of God which centers on the love of Him, rather than on our personal benefits. This concept serves as an appropriate summation for Hilchot Teshuvah, in particular, and the entire Book of Knowledge (the first of the fourteen books of the Mishneh Torah). The Rambam emphasizes how the purpose of knowledge is to lead us to the most complete levels of service of God.

Service of God based on the motives mentioned below is a low rung.
.

As explained in the previous chapter, our observance of Torah and mitzvot will bring us benefits and protect us from harm in this world as well as enabling us to attain the ultimate reward in the world to come. Nevertheless, we should not serve God for these reasons.

Indeed, the observance of Torah and mitzvot for these reasons can be considered service of self rather than service of God. A person is motivated by thoughts of his own welfare, either his material welfare in this world or spiritual welfare in the World to Come. He is seeking his own good and not the fulfillment of God’s will.

I.e., fear of the consequences that result from lack of service.

Hilchot Yesodei HaTorah 7:1 explains that the prophets, “have no thought of empty matters or the vanities of the time…. Rather, their thoughts are always directed upward… to gaze at the wisdom of God.”

See Halachah 5.

A person’s love for God can only be expressed through his service of Torah and mitzvot. Love involves dedicating oneself to the desires of the beloved, doing what he wants. God has clearly stated that what He desires from man is not his rapture in the contemplation of Him, but rather, his service of Torah and mitzvot.

Seeking neither material nor spiritual gain.

The Rambam emphasizes that God will surely reward a person for this service. Indeed, the Sifri (VaEtchanan 6:5) states that a person who serves God out of love receives a greater reward than one whose service is motivated by fear. Thus, the person’s failure to receive a reward would be a sign that his service was lacking. Nevertheless, the awareness of this ultimate reward should not influence the person’s motivation.

Reaching this level of devotion requires a tremendous degree of refinement.

Isaiah 41:8 describes Israel as, “the descendants of Abraham, who loved me.”

The Sifri (loc. cit.) interprets that command to mean, “Serve Him out of love.” Significantly, in Hilchot Yesodei HaTorah, Chapter 2, the Rambam quotes the same verse and describes the commandment to love God. Here, he interprets that verse and the service of love in a larger context, being not only a single commandment, but the manner to approach the totality of Torah and mitzvot.

As described in the following halachah.

Satisfying his desire to cling to God through his involvement in Torah and mitzvot.

This term is used as a translation of the word שוגה. The Ra’avad exclaims: “I don’t know what he desired to imply by using this term?” Nevertheless, he offers two possible interpretations: a) A song of rejoicing as in Psalms 7:1: “A song of rejoicing of David. b) The loss of awareness as in Proverbs 20:1: “Whoever loses awareness thereby is not wise.” His great love for God will cause him to lose awareness of all other matters. See also Halachah 6 and notes.

Everything in the world was created to be used in the service of God. The possibility of having such love for worldly things was intended to teach us about our relationship with God and instruct us to turn to Him with the same intensity.

Every aspect of our being should be involved with the love of God.

Sh’vuot 35b states that whenever the name Shlomo is used in the Song of Songs it is a reference to God, “the King to Whom peace belongs.” Yadayim 3:5 states: Rabbi Akiva declared: “The entire world is not worthy of the day on which the Song of Songs was given to Israel. All the Writings (כתובים) are holy, but the Song of Songs is the Holy of Holies.” The Zohar (Vol. II, 143a, b) states on the day the Temple was built: The world became fragrant. All the sublime windows opened to shine forth light. There was never such joy in the world. Both the higher realms and the lower realms issued forth in song, [reciting] the Song of Songs.

Sifri commenting on the verse quoted below, Nedarim 62a.

There is a major question among Halachic authorities if a person is allowed to derive material benefit from studying Torah. In Hilchot Talmud Torah 3:10, the Rambam writes: “It is forbidden to benefit from Torah study in this world…. Our Sages commanded: ‘Do not make [the words of Torah] a crown to glorify yourself, nor an axe to cut with.’” See also his commentary to Pirkei Avot 4:5. Nevertheless, Rav Yosef Caro, in his Kessef Mishneh and in his Shulchan Aruch (Yoreh De’ah, Chapter 246) takes issue with the Rambam on this point and explains that not all Sages have independent means of securing a livelihood. Were a Torah scholar to be prohibited from earning an income through his studies, he might be forced to abandon them and thus, never realize his Torah potential.

Though the Rambam had already stated this principle in the earlier halachot, the radical nature of the concept requires him to bring proofs for his statements from the Talmud.

Avodah Zarah 19a.

Tosafot comments that this only applies when one has regret over one’s good deeds if the reward does not come. Those statements are based on Pesachim 8a which states: “A person who gives a prutah to charity in order that his son shall live is totally righteous.” However, the Rambam does not accept this principle. Though one’s deeds are “totally righteous” even when they are fulfilled because of selfish motivation, a person should try to rise above this level of service and seek to serve God for His own sake.

They reserved this teaching only for the more capable of their students lest a student err and think that there is no reward for the practice of Torah and mitzvot. As mentioned above, when Antigonus of Socho taught this concept to his students, two of his disciples, Tzadok and Beitus, drew the misconception that God would not grant any reward for Torah practice and started breakaway sects that diverted many from Torah observance.

And not in public, lest the teaching be spread among the common people and a misconception arise. The Rambam’s statements raise a question: If this teaching was to be reserved only for the more capable and understanding students of Torah and even to them, only conveyed in private, why did the Rambam include it in the Mishneh Torah? In his introduction to the text, the Rambam writes that the Mishneh Torah was intended “for the great and small…. After one studies the written Torah, he can read this text and know the oral law… without reading another text in between.” How could he include in such a text a teaching which should be communicated only with reservation? He emphasizes that a reward will be given for our Torah practice. With these halachot, he emphasizes the goal to which we should aspire: the service motivated by love, without any desire for recompense.

In his Commentary to the Mishnah, Avot 1:3, the Rambam differentiates between פרס — a boon, a gift given without any obligation from the donor and שכר — a reward, payment from an employer to his workers.

In contrast to the previous sentence which is quoted from Pirkei Avot 1:3, this is the Rambam’s own.

As mentioned above, the occupation with Torah will bring about benefits in this world and the world to come and protect a person from harm.

For his intent is his own personal benefit.

I.e., Torah study and practice.

Ta’anit 7a declares: “Whenever a person studies Torah for God’s sake, the Torah becomes a drug of life for him.”

In a number of places, among them: Pesachim 50b, Sotah 22b, Sanhedrin 105a.

Rashi (Berachot 17a) and Tosafot (Ta’anit 7a) note that the Talmud is extremely critical of those who do not occupy themselves with the Torah for God’s sake. Ta’anit 7a declares that whenever a person does not study Torah for God’s sake, the Torah becomes a deadly potion for him. Berachot 17a states that it would have been better for a person who does not study Torah for God’s sake not to have been born. In resolution, the commentaries explain that there are two levels of occupying oneself with Torah that is not for God’s sake: a) To gain wealth, honor, or other benefits as implied by the Rambam here; b) In order to vex a colleague. Pesachim suggests that one occupy himself with Torah study even if it is not explicitly intended for God’s sake if one’s motives are in the first category previously mentioned. However, if one’s motives are the latter, then our Sages’ harsh words of criticism apply.

The introduction to Eichah Rabbah (2) quotes God as saying: “Would Israel abandon Me and keep the Torah… for its light would ultimately return them to the good.” If a Jew frequently occupies himself with Torah, the inner Godly nature of Torah will eventually have an effect upon him and motivate him to serve God with the proper intentions. There is a deeper aspect to this statement: The Hebrew מתוך, translated as “out of” also can be interpreted to “from the inner part.” Every element of a Jew’s life is motivated by his Godly potential. Though he may think he is performing a mitzvah for selfish intent, the inner core of that service, its תוך, is the Jew’s desire to cling to God without any ulterior motive.

In the Rambam’s Commentary to the Mishnah, the introduction to the tenth chapter of Sanhedrin, he elaborates on this concept:
When a young child is brought to a teacher to be taught the Torah, this is the greatest good for him, [allowing him] to attain fulfillment. However, because of his youth and underdeveloped intellect, [the child] does not comprehend this good…. Therefore, it is necessary for the teacher… to motivate him to his studies with things that he loves…. He should tell him: “I will give you nuts, figs, or a little honey.” It is out of this motivation, that the child [begins to] study. [The child studies] not because of the essence of the study, for the child has no comprehension of that, but because of the food. Eating these delicacies are more important to him than the actual study…. When he becomes older and his intellect grows to the point he realizes the worthlessness of these items, he should be encouraged and motivated to learn by the promise of things he holds dear. His teacher should tell him: “Study and I will buy you nice shoes or beautiful garments.” Thus, he will study, not for the sake of the study itself, but for the garment, the garment becoming more valuable for him than the Torah…. The Rambam continues mentioning other factors that may be employed to motivate older children: e.g., money or honor. He concludes: All this is degrading. Nevertheless, it may be necessary because of the limits of a person’s intellect, to make the goal of wisdom something other than wisdom.

A teacher must have patience and mold his students’ characters slowly, taking care not to expose them to concepts that are too difficult for them to comprehend and internalize. Nevertheless, he must place as his intent, his student’s eventual appreciation of this fundamental truth and gradually direct them towards its appreciation.
. However, this relationship is not possible regarding love. To the extent he feels attachment, desire, and love for material things, he will be unable to feel these emotions toward God.
Nevertheless, the above should not be interpreted to imply the necessity to accept an ascetic, hermit-like lifestyle. On the contrary, in Hilchot De’ot 3:1, the Rambam severely criticizes those who adopt such a path. Rather, the Rambam advises us to appreciate God in every element of existence and perceive our involvement with material things as an extension of our service of God.

See Halachot 2-3.
. There is no way a person can be ordered to experience a feeling.
He explains: The command to love God follows the verse, Shema, which proclaims that “God is our Lord, God is one.” When a person thoroughly comprehends these concepts, he will naturally be aroused to a love for God.

Though each Jew possesses a natural potential for the love of God, the expression of that potential depends on the development of an intellectual awareness of Him. If a person will not direct his thoughts to God, he will have done nothing to lead to the development of feeling.

Hilchot Yesodei HaTorah 2:1-2 states: It is a mitzvah to love and fear this glorious and awesome God…. What is the path to loving Him and fearing Him? When a person meditates on His great and wondrous deeds and creations and from them, appreciates His wisdom which has no bounds or comparison, he will immediately be aroused to love and greatly desire to know God.
Similarly, Hilchot Yesodei HaTorah 4:12 states: When a person meditates on these matters… and sees the wisdom of God in all the creations and works, his love for God will increase. His soul will thirst and his flesh will desire to love God.
Sefer Yetzirah states: “The end is rooted in the beginning and the beginning in the end.” The Rambam begins Sefer HaMadah (The Book of Knowledge), the first of the fourteen books of the Mishneh Torah: “The foundation of all fundamental principles and the pillar of all wisdom is to know that there is a primary entity” and ends with our halachah. Thus, the text begins and ends with the knowledge of God.

These lines were written by the Rambam himself, and, therefore, although omitted in some printings of the Mishneh Torah, are included in our text.