Aseres Yemei Teshuva

If you want to look at the Rambam from Bet Vav, although teshuvah and tze'akah are always beautiful, the ten days between Rosh Hashanah and Yom Kippur are even more beautiful and accepted immediately, as it says Dirshu Hashem behimatzo. Does the Frankel have the end of the pasuk also here or no? Does anyone have the Frankel Rambam? Yeah, it has the end of the pasuk, okay.

במה דברים אמורים ביחיד אבל ציבור כל זמן שעושים תשובה וצועקים בלב שלם הם נענים שנאמר כה׳ אלקינו בכל קראנו אליו.

So this is the Gemara in Rosh Hashanah Daf Yud Chet, kayadu'a. The contrast between yachid and tzibur. What's the contrast between yachid and tzibur? So the contrast is in terms of the zmanim, right? That what's true of the yachid in Aseret Yemei Teshuvah is true of the tzibur kol hashanah kullah. Now I think in the Rambam lechora you see more than that. This question was asked last week during Seder, that the Rambam by the yachid talks about miskabeles and by the tzibur he talks about ne'anim. So the mashma'us in the Rambam is that the contrast between yachid and tzibur is not only a contrast in the zmanim, but there's more to it as well. So lechora the pshat is as follows. Hagam that by both the yachid and the tzibur, the Rambam talks about teshuvah and tze'akah, but the pashtus is, the pashtus is that he's telling us in terms of which is the ikkar and which is the tafel, that by the yachid what's poel during Aseret Yemei Teshuvah—again, so for Aseret Yemei Teshuvah for the yachid takeh is the significance. I think the fact that the Frankel Rambam has the whole pasuk is that דרשו ה׳ בהמצאו קראוהו בהיותו קרוב means that Aseret Yemei Teshuvah is a zman mesugal for teshuvah, B, it's a zman of tefillah. Dirshu Hashem behimatzo, it's a zman teshuvah. Kera'uhu bihyoto karov, it's a zman tefillah. I think Rabbeinu Yonah has that in Sha'arei Teshuvah as well. He says that Aseret Yemei Teshuvah is an eis ratzon and be'eis ratzon anisi'cha. It's a special zman of tefillah Aseret Yemei Teshuvah. That notwithstanding, again, the fact that Aseret Yemei Teshuvah again is two dinim, is Dirshu Hashem behimatzo—teshuvah, kera'uhu bihyoto karov—tefillah, אף על פי כן the dagesh chazak in terms of what's poel is the teshuvah. Hence the lashon miskabeles. Miskabeles is a lashon teshuvah. Teshuvah is, is miskabeles. Tzibur, despite the fact that their tefillah has to be accompanied with a teshuvah, take a look there Orchos HaMelech has a, is that so clear what the Rambam says, but but not going into that, ne'anim is certainly a lashon which is a lashon of emphasizing the response to tefillah rather than the response to teshuvah. So what's poel and be'emes is the pasuk is a pasuk which doesn't say anything about the teshuvah. כה׳ אלקינו בכל קראנו אליו is a pasuk about koach hatefillah. So the contrast the Rambam says if you look in the psukim, so the contrast between the psukim is not only the zmanim, that one is a zman which is mugbal to Aseret Yemei Teshuvah and one is a zman of all year long, but it's more than that. By tzibur, at the end of the day, it's the koach hatefillah. כה׳ אלקינו בכל קראנו אליו. Ella mai? Eino domeh a tefillah of someone she'avonosav bekappav as opposed to someone who's davening having having done teshuvah. מה שאין כן with the yachid, there the dagesh chazak certainly isn't on the tefillah and yitachen that that it's either equally or or primarily on the on the teshuvah. I don't I don't know leshonos haRambam to know whether this is is begins to to be a a legitimate diyuk. Question is why the Rambam writes in lashon yachid, right? If it's teshuvah and tza'akah, why isn't it yafos and why aren't they yafos beyoser and miskablos? Hein. Why does he keep everything in lashon yachid when there's a compound subject? So I don't know, could be there's a thousand other examples where he does it. I don't know. Should you go through Mishneh Torah and not find those other 999 examples, so then yitachen that what he means is that here again the tza'akah is part of the teshuvah, he's not so much and and that's part of what we're talking about again that what's po'el by the yachid aseres yemei teshuvah is primarily the teshuvah. And the tefillah is something which accompanies the teshuvah. Ma she'ein kein but what's po'el by the tzibur, the second half is clear because that's indicated by the pasuk. What's po'el by the tzibur is כה' אלוהינו בכל קראנו אליו is the tefillah, again the teshuvah accompanying it.

יום הכיפורים זמן תשובה לכל ליחיד ולרבים והוא קץ מחילה וסליחה לישראל לפיכך חייבים הכל לעשות תשובה ולהתודות ביום הכיפורים ומצות וידוי יום הכיפורים שיתחיל מערב היום קודם שיאכל שמא יחנק בסעודה קודם שיתודה ואף על פי שהתודה קודם שיאכל חוזר ומתודה בלילי יום הכיפורים ערבית וחוזר ומתודה בשחרית ובמוסף ובמנחה ובנעילה והיכן מתודה יחיד אחר תפלתו ושליח ציבור באמצע תפלתו בברכה רביעית והוידוי שנהגו בו כל ישראל אבל אנחנו חטאנו והוא עיקר הוידוי עבירות שהתודה עליהם ביום הכיפורים זה חוזר ומתודה עליהם ביום הכיפורים אחר אף על פי שהוא עומד בתשובתו שנאמר כי פשעי אני אדע וחטאתי נגדי תמיד.

Okay. Many many things here, we'll try to touch at least on a couple of them. Aval anachnu chatanu but what does the Frenkel says what? Aval chatanu, something doesn't have anachnu? Right. V'hu ikkar haviduy. Okay. With or without the anachnu. So that's a Gemara in Yuma that who was it the Shmuel eppes would stand up for aval anachnu chatanu because viduy is supposed to be me'umad, shema mina that's ikkar viduy. The question that the nosei kelim in the Rambam point out already is that the Rambam in Perek Aleph gives us again

חטאתי עויתי פשעתי לפניך עשיתי כך וכך הרי נחמתי ובושתי במעשי ולעולם איני חוזר לדבר זה.

And to make sure you don't miss the stirah here, some stiras the Rambam left a little bit you have to work at. This stirah the Rambam wanted to make sure you didn't miss, so the Rambam says the same lashon זה גופו של וידוי. Mamash the same lashon זה גופו של וידוי with two different two different ikkar. So the mahalach we're going to discuss I think more or less the Rav zichrono livracha, a little bit more a little bit less and in the Igros says this mahalach as well. Again you'll see what. That sugya in Yuma where at the end of Yuma where the Gemara has aval anachnu chatanu, so the Gemara has different nuschaos from the different Amoraim of what the viduy was. Mazutra.

לא אמרן אלא דלא אמר אבל אנחנו חטאנו אבל אמר אבל אנחנו חטאנו תו לא צריך דאמר בר המדורי הוה קאימנא קמיה דשמואל והוה יתיב וכי מטי שליחא דצבורא ואמר אבל אנחנו חטאנו קם מיקם אמר שמע מינה עיקר וידוי האי הוא עיקר וידוי האי הוא.

Good fine. What was some of the other opinions about viduy? Rav Hamnuna amar

אלוהי עד שלא נוצרתי איני כדאי עכשיו שנוצרתי כאילו לא נוצרתי עפר אני בחיי קל וחומר במיתתי הרי אני לפניך ככלי מלא בושה וכלימה יהי רצון מלפניך שלא אחטא ומה שחטאתי מרוק ברחמיך אבל לא על ידי יסורים.

So the viduy here is the acknowledgement of cheit is sort of behavla'ah here. מה שחטאתי מרוק ברחמיך. According to some of the... Other opinions, it's even more glaring. What do you mean this is vidui? לוי אמר ובתורתו כתוב. Rashi says uvasoraso kasuv what כי ביום הזה יכפר. So how was that how was that vidui? Stam. It's a pasuk in Chumash. Rebbe Yochanan amar what he says. Amar Rav, אתה יודע רזי עולם. So that tefilla we have, right?

אתה יודע רזי עולם וסתרי תעלומות כל חי אתה חופש כל חדרי בטן ובוחן כליות ולב אין דבר נעלם ממך ואין נסתר מנגד עיניך.

So so that doesn't really seem to talk around the point instead of going straight to the point. So al karchacha the vidui that we're talking about here is a different vidui. It's a different vidui. Again, not only does it lack the kabala lehaba, not only does it lack the charata al ha'avar, but according to some Amora'im it doesn't even have an acknowledgment, an explicit acknowledgment of chet. So clearly we're not talking about the same the same vidui. Ella ma'tai apparently like this. Even the lashon habraisa which the Rambam preserves here, the lashon habraisa in Perek Zayin תנו רבנן מצות וידוי. The Rambam has the same. Rambam keeps that lashon מצות וידוי יום כיפור. So a mitzvas vidui. In Perek Aleph especially if if you learn the way the Rav learns, so vidui isn't something which is distinct from teshuva. If you learn the Rav's mahalach in Perek Aleph, so vidui is the ma'aseh hamitzvah of teshuva. And here clearly the Rambam is talking about a mitzvas vidui. So lechora it means as follows. There's vidui which accompanies teshuva, which is part of teshuva, which accompanies teshuva, and then there's another vidui, there's another vidui on occasion of, in conjunction with with kapara. Yom Kippur whose zman teshuva lakol, layachid ulerabim והוא קץ מחילה וסליחה לישראל. It's a zman of mechila uslicha. I didn't say a zman kapara. It's a zman of of kapara. There's a mitzvas vidui together with kapara. Again, as distinct from mitzvas vidui which which has to encapsulate all the elements of teshuva. That's what we learned about in Perek Aleph. The ikar of that vidui is חטאתי עויתי פשעתי וכולו. There's a second vidui, a vidui of kapara. Yitachen yitachen. Although this is not so pashut. There's also two mekoros for vidui in the Torah. In Parshas Naso vehisvadu, as well as the Gemara darshans the psukim from Parshas Acharei Mos. Yitachen that that may correlate with what we're talking about. But be that as it may, it seems clear from this Gemara in Yoma again, that that's how the Rambam understood that the vidui here isn't the vidui of teshuva. It isn't the vidui of teshuva. I mean it's it's just to try to hopefully not generate, but preempt the confusion. I mean it just so happens the shitas HaRambam is that the vidui of teshuva is me'akev in teshuva being mechaper. Which but that's not a stira to what we're saying. But there's the vidui of teshuva. The vidui of teshuva again mirrors the teshuva. So the teshuva has to have nechama, it has to have busha, it has to have kabala lehaba. The vidui has to have it. And the vidui of kapara is just basically an an acknowledgment of of who we are, what we are, vis-a-vis Hakadosh Baruch Hu in in looking to him for for kapara. And that's what the different leshonos of

עד שלא נוצרתי איני כדאי עכשיו שנוצרתי כאילו לא נוצרתי.

So yitachen that when that the Rambam learned pshat right in in the end of halacha chet when the Rambam paskens in the machlokes Tannaim about aveira she'hisvada aleihen, if a person was misvada, so should he be misvade again for the same, for the same aveira. So it's interesting that the Gemara and again that the Rambam preserves it, talks about עבירה שהתודה עליהן יום כיפור זה whether or not מתוודה עליהן יום כיפור אחר. Why, why davka in the context of Yom Kippur? Especially because the pasuk that the Gemara's quoting lechora Dovid Hamelech isn't referring to Yom Kippur. Chatasi negdi samid doesn't mean on Yom Kippur, it means tamid. And yet the Gemara says with that, no, Yom Kippur. So the impression you have is that within this second mitzvah, this different mitzvah's viduy, the mitzvah's viduy of Yom Kippur, there there's an inyan to to review the עבירה שהתודה עליהן יום כיפור אחר is חוזר ומתוודה עליהם ביום הכיפורים. Now, the only way you can do that is if the cheit is still alive in a person's consciousness. If the cheit is erased from a person's consciousness then he can't be misvade again. But if Chatasi negdi samid, so then yitachen that when there's a mitzvah's viduy, when there's a special mitzvah's viduy in conjunction with the kapparas hayom, that that a person will then be misvade aleihem. But both the lashon habraisa as well as the Rambam are ameduyek that it's davka b'Yomei Kippurim that that we chozer the the viduy. There is a famous shitta of the Ramban here that the braisa when it presents this din, Tanu Rabbanan

מצות וידוי ערב יום הכיפורים עם חשיכה אבל אמרו חכמים יתוודה קודם שיאכל וישתה שמא תיטרף דעתו בסעודה ואף על פי שהתודה קודם שיאכל וישתה מתוודה לאחר שיאכל וישתה שמא אירע דבר קלקלה בסעודה ואף על פי שהתודה אמש

yisvade Shacharis Shacharis yisvade b'Musaf b'Musaf yisvade b'Mincha. So the simple pshat seems to be that ערב יום כיפור עם חשיכה means when you daven Maariv. And that's why the braisa later says it never tells us to be misvade Arvis, it says אף על פי שהתודה ערבית יתוודה שחרית. Fine. So the mitzvah's viduy basically is to be misvade in each of the tefillos hayom on Yom Kippur and then for this rather cryptic shema titoraf da'ato, so then we're maktim and we say, we say וידוי מנחה ערב יום כיפור also. The Ramban kayadu'a has his explanation that מצות וידוי ערב יום הכיפורים עם חשיכה means in addition and before all the viduyim in each of the tefillos, there's a mitzvah of being misvade im chasheicha. The explanation for that being that Lifnei Hashem titharu means that a person should appear before Hakadosh Baruch Hu already in a state of tahara. That the mitzvah is to be misvade even before a person enters the chatzer hamalchus. That's what the Rav introduced that in addition to saying Tefilla Zaka, so we do have viduy in Tefilla Zaka, that in addition to Tefilla Zaka to say a full-blown viduy before Kol Nidrei in in fulfillment of this shitta of the Ramban. But at the very least, at least the the viduy aspects of Tefilla Zaka to at least have in mind for that and and make sure one has time to say it. What's the beginning of halacha zayin?

יום הכיפורים הוא זמן תשובה לכל ליחיד ולרבים והוא קץ מחילה וסליחה לישראל לפיכך חייבים הכל לעשות תשובה ולהתוודות ביום הכיפורים.

Since it's a zman of mechila uslicha. Since it's a zman of mechila selicha, so mimaileh, that's mechayeiv in teshuva. So itochen, itochen. The shaila is what what the time frame for mitvzas tsuva is. Achilas matzah so we know the zman for achilas matzah and we know as of when a person is guilty of having been mevatel the mitzvah. What's the time frame for mitzvah tshuva? So from the beginning of Shaarei Tshuva where he talks about ra'as hamis'acher bitshuva, agam that that he says it be’ofan shel musar but certainly the the impression you get from there is that I don't know if it's such a terrible thing mistama a person is is mamash mechuyav to do tshuva immediately. In the Rambam itochen the pshat is like this. Whatever the the advisability of of doing tshuva immediately, but the deadline for tshuva is when HaKadosh Baruch Hu is waiting to be mechaper on our aveiros. So in the presence of a davar hamechaper or zman kapara, so then that's the that is the absolute mechayeiv in tshuva. At this point the person is is mechuyav. He can't wait any longer. And if you take a look the Sefer HaChinuch actually says this meforash. The Sefer HaChinuch says and I think it's mitzvah ayin gimmel which is the mitzvah viduy of vehisvadu. So when he concludes the mitzvah kedarko of when a person is is guilty of being mevatel, he says if Yom Kippur a person doesn't do tshuva, הרי זה ביטל מצות עשה זו והתודו. The posuk that the Rambam quoted for mitzvah tshuva of kol hashana kula which the Chinuch also, it's a mitzvah of kol hashana kula. But the bitul is on Yom Kippur. Because when you have a zman kapara, when you have a zman kapara, so then there's the chiyuv to to respond, there's the chiyuv to to take advantage of that. Halacha tes.

אין התשובה ולא יום הכפורים מכפרים אלא על עבירות שבין אדם למקום כגון מי שאכל דבר אסור או בעל בעילה אסורה וכיוצא בהן אבל עבירות שבין אדם לחברו כגון החובל את חברו או המקלל חברו או גוזלו וכיוצא בהן אינו נמחל לו לעולם עד שיתן לחברו מה שהוא חייב לו וירצהו. אף על פי שהחזיר הממון שהוא חייב צריך לרצותו ולשאול ממנו שימחול לו. אפילו לא הקניט את חברו אלא בדברים צריך לפייסו ולפגוע בו עד שימחול לו. לא רצה חברו למחול לו מביא לו שורה של שלשה בני אדם מרעיו ופוגע בו ומבקש ממנו. לא נתרצה מביא לו שניה ושלישית. לא רצה מניחו והולך לו וזה שלא מחל הוא החוטא. ואם היה רבו הולך ובא אפילו אלף פעמים עד שימחול לו.

So the Rambam says part of תשובה בין אדם לחברו is you have to ask mechila. לשאול ממנו שימחול לו. It's interesting that that in the beginning of perek aleph and for that matter in in beiz beiz as well, when the Rambam is talking about tshuva, the Rambam doesn't say there's an inyan of bakashas mechila. I think in Sefer HaMitzvos he does have it. But here in the Yad again for purposes of contrast so the it's been pointed out if you take a look when the Sefer HaChinuch defines the the various elements of tshuva, so bakashas mechila is part of it. Bakashas mechila is part of it. To ask HaKadosh Baruch Hu סלח לנו מחל לנו כפר לנו, the Sefer HaChinuch says is is one of the elements of of tshuva. And the Rambam I think in Sefer HaMitzvos also has it, but here he he doesn't. Bein adam lachaveiro you have to ask we have to ask our chaveir mechila. But bein adam laMakom bakashas mechila is not a part of of tshuva according to the Rambam. Pashtus is that the Rambam's shitta that bein adam lachaveiro, so mechila is part of the tikun hachet. How do I know that? offended you? So how do I know that at what point have I have I erased the cheit? At what point have I been mesaken the cheit? If you can be mocheil me, if if if I’ve been meratzeh you sufficiently to the point where you’re ready to be mocheil me, so then that’s that’s the tikkun cheit. So teshuva means tikkun cheit. Tikkun cheit. A person doesn't, kiveyachol, offend Hakadosh Baruch Hu. It's not an inyan of Hakadosh Baruch Hu's feelings being hurt. Mechila from Hakadosh Baruch Hu is an inyan of tris bifnei hapuranios. It's an inyan of, ich veis, like a mechilath chov in the sense of being spared onesh. So ein hachi nami, there taka is such an inyan, and we certainly are interested in and we certainly do ask for it, but that's not necessarily a part of teshuva, the Rambam says. That inyan that the onesh, Rachmana litzlan, should be waived, should be erased, is lechudei kai, but not davka that that's an inyan of, that that's germane to teshuva itself. Teshuva itself again is the tikkun cheit. Tikkun cheit is the nacham, is the busha, is the kabala l’haba, of the yasirenu mimachshavto, etc. So the bakashat mechila is a separate, a separate, a separate inyan. Just the other, the other he'ara here, I think we discussed last week, two weeks ago, whenever it was, in talking about basically the seder hahalachos in perek aleph and also the stira about where the Rambam mentions boshes, where he doesn't. So we mentioned how perek aleph, again Hilchos Teshuva notwithstanding, isn't really about teshuva. Perek aleph begins with vidui for whatever reason and from there segues into, again, it's talking more of teshuva as a source of kapara and therefore what perek aleph is really about is about kapara and that's why he goes on to the sair hamishtaleiach and to the daled chilukei kapara. So you see that also in terms of his treatment of bein adam lachaveiro. In perek aleph halacha aleph, so the Rambam says at the end of halacha aleph

וכן החובל בחברו והמזיק בממונו אף על פי ששילם לו מה שהוא חייב לו אינו מתכפר עד שיתודה וישוב מלעשות כזה לעולם שנאמר מכל חטאת האדם.

So he says that bein adam lachaveiro you also have to, you also have to be misvadeh and do teshuva. It's not enough to make restitution. So he doesn't, the arichus devarim he has here. So why is that? Because again, because in perek aleph he's just making the point that bein adam lachaveiro the tashlumin are not mechaper. The same way that korban isn't mechaper, it's talking about kapara. So the same way that korban isn't a mechaper without teshuva and vidui, the malkos and misa, Rachmana litzlan, isn't a mechaper without teshuva and vidui. So too the tashlumin bein adam lachaveiro. He's not interested in Hilchos Teshuva. In perek beis he's telling us how to do teshuva. So in perek beis he has to be ma'arich and say that part of the way you do teshuva bein adam lachaveiro is you have to ask for mechila, vechulu.

אסור לאדם להיות אכזרי ולא יתפייס אלא יהא נוח לרצות וקשה לכעוס ובשעה שמבקש ממנו החוטא למחול מוחל בלב שלם ובנפש חפצה אפילו הצר לו וחטא לו הרבה לא יקום ולא יטור וזהו דרכם של זרע ישראל ולבם הנכון אבל עובדי כוכבים הערלי לב אינן כן אלא ועברתן שמרה נצח וכן הוא אומר לגבעונים לפי שלא מחלו ולא נתפייסו והגבעונים לא מבני ישראל המה.

Rambam doesn't have any, doesn't have any exceptions here. In Shulchan Aruch, Mishna Berura, so you have the exception of a motzi shem ra, I think.

חטא לחבירו ומת חבירו קודם שיבקש מחילה מביא עשרה בני אדם ומעמידן על קברו ויאמר בפניהם חטאתי לה' אלהי ישראל ולפלוני זה שכך וכך עשיתי לו ואם היה חייב לו ממון יחזירו ליורשין ואם לא היו לו יורשין יניחנו בבית דין ויתוודה.

Every pashut, but just here it just it gets reinforced when we when we divide the Torah and Mitzvos into bein adam l'chaveiro bein adam l'makom, so it goes without saying every aveira bein adam l'chaveiro is an aveira bein adam l'makom as well. If a person is is lacking in v'ahavta l'reiacha kamocha, he's lacking in mipnei seiva takum, he's lacking in kibbud av v'eim, so that's a that's an aveira against Hakadosh Baruch Hu as well. When when we divide it into bein adam l'chaveiro bein adam l'makom it means it means that that maybe Hakadosh Baruch Hu sort of gave ba'alus over the mitzvah to bein adam l'chaveiro in the sense that האב שמחל על כבודו כבודו מחול and and for such purposes. But it doesn't mean that that Hakadosh Baruch Hu isn't part of the equation in in bein adam l'chaveiro and that that's obviously what what is indicated here חטאתי לה' אלוהי ישראל ולפלוני. Okay. The beginning of Perek Gimmel is very very very hard to understand here in in the Rambam. Rambam says in the beginning here of Halacha Beis he says אדם שעוונותיו מרובין על זכויותיו מיד הוא מת ברשעו. I don't know. Doesn't seem like life insurance would be a very good business to go into if you take this Rambam k'pshuto, no?

אדם שעוונותיו מרובין על זכויותיו מיד הוא מת ברשעו שנאמר על רוב עונך.

So the Lechem Mishneh, I think it's the Lechem Mishneh who says and what's more and so what happens to what happen what happens to the midda of erech apayim? What happened to משלם לשונאו אל פניו להאבידו? B'khlal so many so many kashas in this. So the Lechem Mishneh says I think, take a look, I think the Lechem Mishneh says that this refers to the misa even this has its has its problems, refers to misa in Ich veis in olam haneshamos in in the din v'cheshbon after a person has died in this world. Smuchim l'kach there are big problems with it also but smuchim l'kach is that the Rambam says midway through Halacha Gimmel that

כשם ששוקלין זכויות אדם ועוונותיו בשעת מיתתו כך בכל שנה ושנה שוקלין עוונות כל אחד ואחד מבאי עולם עם זכויותיו ביום טוב של ראש השנה

which according to the Lechem Mishneh means that that's what we've been talking about until now. That until now the Rambam was talking about the again this this shikul which happens b'shas misaso in terms of what a person's destiny is going to be in in olam haba. And then the Rambam says the same way that yom hamisa is is a time for such a din v'cheshbon there's similarly there's also a din v'cheshbon in in olam hazeh. And here when the Rambam says mi she-nimtza rasha means nimtza rasha b'dino but lav davka that it means that once he's 51 50.1 percent that miyad hu meis. That's the Lechem Mishneh's mahalach. The problem is that in Halacha Beis the Rambam's also talking about וכן מדינה שעוונותיה מרובין and the posuk of Sdom both the metzius and the posuk don't exist unless the Rambam's talking about olam hazeh. So let's see the halacha daled, the famous halacha here.

אף על פי שתקיעת שופר בראש השנה גזירת הכתוב רמז יש בו כלומר עורו ישנים וכו'

I think the Frankel has from the kisvei yad more of a sense of urgency if if the word uvu was twice,

עורו 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.

The rambam has in the beginning of of the the perakim in Yesodei HaTorah where he talks about nevuah in perek zayin. If if you have take a look rabosai. So he begins with

מיסודי הדת לידע שהקל מנבא בני אדם. ואין הנבואה חלה אלא על חכם גדול בחכמה גיבור במידותיו ולא יהיה יצרו מתגבר עליו בדבר בעולם אלא הוא מתגבר בדעתו על יצרו תמיד והוא בעל דעה רחבה ונכונה עד מאוד. אדם שהוא ממולא בכל המידות האלו שלם בגופו כשיכנס לפרדס ויימשך באותן העניינים הגדולים הרחוקים ותהיה לו דעה נכונה להבין ולהשיג והוא מתקדש והולך ופורש מדרכי כלל העם ההולכים במחשכי הזמן והולך ומזרז עצמו ומלמד נפשו שלא תהיה לו מחשבה כלל באחד מדברים בטלים ולא מהבלי הזמן ותחבולותיו.

So the rambam has that same loshon of havlei hazman that that that he uses here in Hilchos Teshuva by the novi. Kemidomni, I think I think, I'm not sure, I think I heard this he'arah from from my father zecher tzaddik livracha. But halo davar hu. So you read this description in Hilchos Yesodei HaTorah. So you say okay, Yeshayahu Hanavi, Yirmeyahu Hanavi, inyan of being poresh by havlei hazman. And the rambam comes and uses I think in Hilchos Mezuzah is the other place where he has that every time someone have a Rambam Ahava? Thank you. That every time you walk by the the and and you see the mezuzah which is me'id on yichud Hashem so you know that ein davar... vav yud gimmel.

חייב אדם להיזהר במזוזה מפני שהיא חובת הכל תמיד. וכל זמן שייכנס וייצא יפגע בייחוד השם שמו של הקדוש ברוך הוא ויזכור אהבתו וייעור משנתו ושגיאותיו בהבלי הזמן.

The same, the same havlei, thank you. The same havlei hazman. So when you when you juxtapose these rambams it's very almost as if the rambam is saying it's not like the novi just succeeds more in what to a degree everyone's supposed to be doing. So havla'as zman means the gratuitous involvement with dvarim hacholfim ve'ovrim. That's what it means. Gratuitous involvement with what's cholef ve'over. So it certainly doesn't mean according to the Rambam, especially when we learned that little bit in Rabi Yishmael, רבי שמעון בר יוחאי in Berachos, it's not clear in the Rambam that a person volunteers for hilchos shemita ve'yovel, he's chosen, he wakes up and he finds the mahn on his doorstep. So it doesn't mean that a person moves to a cave and waits for the charuvim and the mayan to appear. But gratuitous, pointless involvement with dvarim hacholfim ve'ovrim, that would seem to be the definition of havla'as zman. Basically the Rambam says is that shofar and mezuzah telling us all of us to do it, it's not just an inyan for the nevi'im. The other— Alright, maybe we'll say some more about this Rambam another time, but let's take a look a little bit here, just another couple of minutes we'll say. In halacha vav, the Rambam begins enumerating all those who Rachmana litzlan have no chelek in olam haba. In case you run out of fingers, so then in halacha yud daled he tells us it comes out to 24 ingantzen. Why the Rambam does the math for us, so maybe we'll comment on. But he lists

אלו שאין להם חלק לעולם הבא, אלא נכרתים ואובדים ונידונים על גודל רשעם וחטאתם לעולם ולעולמי עולמים.

Haminim, ha'apikorsim, hakofrim batorah, הכופרים בתחיית המתים ובביאת הגואל. The next word in Frankels is meshumadim? Yeah,

המשומדים ומחטיאי הרבים והפורשים מדרכי ציבור והעושה עבירה ביד רמה בפרהסיא כיהויקים והמוסרים ומטילי אימה על הציבור שלא לשם שמיים ושופכי דמים ובעלי לשון הרע והמושך ערלתו.

Then he goes and lists the חמישה הן הנקראים מינים in halacha zayin, sheloshah hanikra'im apikorsim in halacha chet, sheloshah hakofrim batorah. Basically you go through this list, this is the closest you come in Mishneh Torah to finding the yud gimmel ikkarim. The Rambam's famous yud gimmel ikkarim from Perek Helek, the hakdama to Perek Helek, which I don't know, I think we probably would have expected that to be the opening prakim of Hilchos Yesodei HaTorah, isn't. And lema'aseh the closest you come to finding it in Mishneh Torah is you find 12 of the 13 here. The חמישה הן הנקראים מינים correspond to the first five of the

י"ג אני מאמין. האומר שאין שם אלוה ואין לעולם מנהיג, והאומר שיש שם מנהיג אבל הם שניים או יותר, והאומר שיש שם ריבון אחד אבל שהוא גוף ובעל תמונה, וכן האומר שאינו לבדו הראשון וצור לכל, וכן העובד כוכב ומזל זולתו כדי להיות מליץ בינו ובין ריבון העולמים.

So that's the first five of the

י"ג אני מאמין. שלושה הן הנקראים אפיקורוסים, האומר שאין שם נבואה כלל,

that's number six. המכחיש נבואתו של משה רבנו is seven. Now here the Rambam is going shelosha— in terms of the Yud Gimmel Ikkarim and האומר שאין הבורא יודע מעשה בני אדם is number ten, right? So the Rambam temporarily skipped over eight and nine. They're organized differently here also.

שלושה הן הכופרים בתורה האומר שאין התורה מעם השם אפילו פסוק אחד אפילו תיבה אחת אם אמר משה אמרו מפי עצמו הרי זה כופר בתורה וכן הכופר בפירושה והיא תורה שבעל פה והמכחיש מגידיה כגון צדוק ובייתוס.

So in the Yud Gimmel Ikkarim, the Rambam has כפירה בתורה שבכתב ותורה שבעל פה as one thing. Here he lists them as two. There it's one. So this only counts as number eight.

והאומר שהבורא החליף מצוה זו במצוה אחרת וזאת התורה לא תהא מוחלפת ולא תהא תורה אחרת מאת הבורא.

So this is already number nine, right? We already had number ten before in the שלושה הן הנקראים אפיקורסין, so you have the first ten. Again, here it's eleven because the Rambam lists כפירה בתורה שבכתב ותורה שבעל פה separately, but in terms of the Yud Gimmel Ikkarim it's ten. And then you have, the Rambam said if there's a person who's kofer bi'as hagoel and kofer b'techiyas hameisim. Those are twelve and thirteen. So what's missing here is שהבורא הוא גומל טוב לשומרי מצותיו ומעניש לעוברי מצותיו. The Rambam doesn't say that meforash here and that's צריך עיון גדול מאוד why he doesn't. I don't know any glat teretz. So you have twelve of the thirteen here. Why he doesn't say sachar v'onesh meforash here is, I don't know. The other thing in the Mishnas HaIkkarim by the Rambam, which in Hilchos Teshuva where the Rambam in Perek Chamishi, which bli neder we'll, I think we're probably going to skip Perek Revi'i, so next week bli neder we'll probably go to Perek Chamishi. So if you, so the Rambam at the beginning, Halacha Alef u'Beis, talks about bechira chofshis and then in Halacha Gimmel, so he says דבר זה עיקר גדול הוא הוא עמוד התורה והמצוה, which sort of poses a different, triggers a different set of questions about the Rambam's Yud Gimmel Ikkarim, what he didn't include in them. Amongst which is, he doesn't say anything about bechira chofshis in the Yud Gimmel Ikkarim. And here the Rambam says in Hilchos Teshuva, without bechira chofshis, so all of Torah doesn't make any sense. This is the ikkar gadol which without which you can't have all of Torah. So that's a shaila, he substitutes sachar v'onesh for bechira chofshis, but even that he doesn't mention here. The other discrepancy is that the Rambam in Hilchos Teshuva presents it in negative. If a person is kofer. The Rambam in Peirush HaMishnayos says a person is mechuyav le'ha'amin. The nafka mina being, let's say you have a person, he's not kofer bi'as HaMashiach, just he never heard of bi'as HaMashiach. He's not kofer b'techiyas hameisim, he just never heard of it. And you ask him, if you would ask him, is there going to be a Mashiach? He'll say I don't know, I never, I never heard of it. Is there going to be techiyas hameisim? He'll say I don't know, I never heard of it. So the Rambam in Peirush HaMishnayos clearly says chov l'ha'amin. That there's ikkarim in the sense that be'kum v'aseh there's a chiv l'ha'amin. And here, the way he even the twelve of the thirteen that he has here in the yad, he says it from a negative perspective, that if a person is kofer in them, so then that causes his forfeiture rachmana litzlan of olam haba. So זה דבר צריך עיון גדול מאוד. I again don't know whether it's nitan l'yasher, but at least what he holds there, what he holds there. The other thing which the Rambam on the one hand is meforash, on the other hand you can miss it. I think the Rambam here has the following chiddush atzum. Again, so beginning in Halacha Vav, do you have the Frenkel Rambam here? Do you have the word for word... oh, so, okay, I have it. Thank you. Again, if you take a look at the beginning of Halacha Vav, so again the Rambam, אלו שאין להם חלק לעולם הבא. What was the end of Halacha Hei? What was the end of Halacha Hei? The end of Halacha Hei was וכן חסידי אומות העולם יש להם חלק לעולם הבא. Okay, fine, the Rambam says that in Hilchos Melachim also, not such a, not such a big chiddush, we know that, that וכן חסידי אומות העולם יש להם חלק לעולם הבא. The chiddush here, chiddush atzum meod, but kimat meforash in the Rambam. In Halacha Ches, I'm not sure whether I think this is alright, this is only in the Frankel. The censors took this out, but if you have the Frankel, in Halacha Ches

האומר שהבורא החליף מצוה זו במצוה אחרת וכבר בטלה תורה זו אף על פי שהיא הייתה מעם השם.

So here, in the kisvei yad, k'gon haNotzrim vehaHagrim, Christians and Muslims. כל אחד משלושה אלה כופר בתורה. The mashmaos in the Rambam is in light of the fact that Halacha Hey concludes with חסידי אומות העולם יש להם חלק לעולם הבא. Halacha Vav tells you who Rachmana litzlan forfeits his chelek l'olam haba. Is it the Rambam's telling you that the ikkarim, twelve of the thirteen at any rate, the ones that he's listing here, not only would a Jew forfeit his chelek l'olam haba for denying these ikkarim, but umos haolam would as well. That the chiyuv of the yud gimmel ikkarim, again without reviewing the differences here and there, speaking imprecisely, the chiyuv of the yud gimmel ikkarim is universal according to the Rambam. Not just a chova on Bnei Yisrael to believe. That's the pashut pshat.

וכן חסידי אומות העולם יש להם חלק לעולם הבא ואלו הן

of all people, of all these people who otherwise would be candidates for olam haba, eileh she'ein lahem, which is why there's no reason, there's no basis to say a shtickel Torah that when he says k'gon haNotzrim vehaHagrim, he means a Jew who will adopt this belief. No. He can illustrate someone who represents this category by quoting the umos haolam because these dinim apply to the umos haolam also. Gevaldige chiddush, but kimat meforash, kimat meforash here when you read the Halachos carefully. But so maybe we'll do a little bit more in Perek Gimmel before, and I think next time we will, unless pending revision, I think we'll probably skip to Perek Hey.