Hil. Teshuva Perek 8-9

I think we left off in Perek Ches. All of Perek Ches is devoted to a discussion of Olam Haba. But the Rambam explains in Iggeret Techiat Hametim why he devotes so much time to talking about Olam Haba in the Yad and didn't spend very much time talking about Techiat Hametim. He mentioned it earlier in Perek Gimmel, we saw in listing Rachmana litzlan those who have no chelek in Olam Haba. So he mentioned בין השאר הכופרים בתחיית המתים but he doesn't have any arichus about it. So the Rambam gives a very simple explanation. He says he looks around, he says, and he says people are very focused and curious and about Techiat Hametim. It's very much on their minds. They want to know what's going to be with Techiat Hametim. People are going to get up, is your suit going to be wrinkled, your suit's not going to be wrinkled, vos vet zein? Stam he's alluding to Rav Saadia Gaon in Emunot ve-De'ot. He doesn't talk about that question, but Rav Saadia Gaon has a list of questions that people ask in terms of what will be in the l'atid lavo by Techiat Hametim. He says Olam Haba he says is not on the radar screen. He says ad k'dei kach so much not on the radar screen that people don't know about Olam Haba. That yesod of emunah he says was getting lost. So to correct that imbalance he said in the Yad I was ma'arich about Olam Haba. And since Techiat Hametim everyone knows, everyone knows that yesod ha-emunah so just obviously for comprehensiveness I included it but I didn't see any need to be ma'arich. That's what the Rambam writes in Iggeret Techiat Hametim. Halacha Bais. Again as we discussed last week the Rambam puts forth his view, his conception of Olam Haba that it's incorporeal existence. So the Rambam quotes from Chazal

כך אמרו חכמים הראשונים עולם הבא אין בו לא אכילה ולא שתיה ולא תשמיש אלא צדיקים יושבים ועטרותיהם בראשיהם ונהנים מזיו השכינה.

End quote says the Rambam

הרי נתבאר לך שאין שם גוף לפי שאין שם אכילה ושתיה.

So the Rambam says obviously you see if Chazal are telling us that you have none of the actions associated with a corporeal existence so then obviously that existence is incorporeal. The Yad Rama tanya's punkt farkert. The Yad Rama says, the Yad Rama says if the refrigerator is empty and the cupboards are empty you don't have to tell people there's no eating, there's no how you're going to eat. He says if there's no guf he says what's the chidush that אין בו לא אכילה ולא שתיה and everything else? Try having a pastrami sandwich without a guf, it definitely is nisht do. That's what the Yad Rama says. He thinks the diyuk is punkt farkert. So what does the Rambam have in mind? So he elaborates this also in Iggeret Techiat Hametim. The Rambam says, he says Rachmana litzlan to attribute to Hakadosh Baruch Hu that Hakadosh Baruch Hu does anything l'vatala, that Hakadosh Baruch Hu does anything without a clear definite purpose and goal. He talks about this in Moreh Nevukhim also when the Rambam says why he subscribes to the opinion in Chazal that there are ta'amei mitzvot. He says because to attribute to the Rambam that mitzvot don't have ta'amim is to say that it's the ultimate antithesis of chochma is when a person acts without a clear and defined goal and purpose for what he does. To be a chacham means that what a person does has a—again a clear defined goal and purpose towards which this is oriented. So how can you say that the Rambam gave us mitzvot but no, no reason? So that's the antithesis of chochma. So the Rambam says it means just stam things have to have a—everything has to have a reason, it has to have a goal, it has to have a purpose. Says the Rambam so why would it be in Olam Haba he says if אין בו לא אכילה ולא שתיה so what are we going to have digestive systems for? And if there's no more pirya v'rivya so why is there going to be a reproductive system? reproductive system. Why are all the systems of the body irrelevant if it's a perfectly spiritual existence which it is even according to the other opinion right even according to the more majority opinion which embraced by the Ravad here and the Yad Rama. The Yad Rama in Sanhedrin has a long essay in the beginning of Perek Helek where he rebuts everything the Rambam says about these inyanim. So even the corporal conception of Olam Habo which the other Rishonim have again it's not going to be eating pastrami sandwiches either it's still אין בו לא אכילה ולא שתייה etc. So says the Rambam so what's the point? It means that Hakadosh Baruch Hu will be recreating the body levatala because it serves no purpose. It serves no purpose. Meila says according to my understanding the Techiyas Hameisim is for a second go around in Olam Hazeh. So Olam Hazeh is again under optimal conditions but Techiyas Hameisim means that a person lives in Olam Hazeh again the same existence that we know now albeit optimally. But he says and that's what the Rambam means when he says here and that's what he has in mind when he says here

וקיצור אינו נסבר לכל שאין שם גוף לפי שאין שם אכילה ושתייה

meaning that to have a guf would be purposeless and that would be to ascribe to Hakadosh Baruch Hu that he does something without a clear and definite purpose. What's the Yad Rama's answer to that? So the Yad Rama refers to a Gemara in Perek Helek where Antoninus says to Rebbe that גוף ונשמה יכולין לפטור עצמן לעתיד לבוא ביום הדין. That the guf and neshama can both have winning arguments. The guf will say I didn't do anything wrong because from the day the neshama left me I've been like clay I've been inanimate I haven't done anything wrong so obviously it hasn't been my fault it was the neshama's fault. And the neshama says before I met the guf and since I left the guf I've been pure as the driven snow it was only so clearly it was the guf's fault. So that's what Antoninus says to Rebbe the גוף ונשמה יכולין לפטור עצמן ליום הדין. So Rebbe answers it with a mashal. Says a mashal the king has an orchard and he appoints two shomrim. One of them is a chiger one of them's lame and the other one's blind. So the lame one says to the blind one take me on your shoulders and I'll pick the fruit and then we'll both be able to enjoy the fruit and no one will know that we took it. So they carry out the plan. Then the king comes and accosts them very angrily what happened here? And they say we didn't do it the blind person says I don't even know what's here I can't see to pick the fruit and the chiger says there's no way I can climb a tree. So the melech takes the blind person takes the chiger puts him on the shoulders of the blind person and has done them together. That's Rebbe's answer to Antoninus. So the way the Yad Rama learns pshat in that Gemara is that Antoninus is representing a sort of a dualistic view of man that body and soul are enemies and that we're dualistic beings. And Rebbe is answering him with a more monistic understanding of man that body and soul can and they're intended to live harmoniously type of organic type of harmony. So says the Yad Rama in response to the Rambam he says you know what again he doesn't say that he's rebutting this argument but says the Yad Rama but you know why the guf has to be there in Olam Habo? He says because the guf and neshama is the person. Not pshat that the Rambam is assuming that the person is the neshama. The guf is therefore whatever reason the ratzon Hashem is that the way we get to Olam Habo is by living in this physical world so memaila memaila if you move to Chicago you need boots for the snow you come to Olam Habo you need a guf to you know you need whatever the local the local atmosphere requires. But the person is the is is the neshama. That's who the person is. That's what the person is. And the Yad Rama says no, that's not the Briya Hakadosh Baruch Hu created. Hakadosh Baruch Hu created a בריה מן העליונים ומן התחתונים and the same way whatever mitzvos, whatever zechuyos a person accumulates in Olam Hazeh, he does through this partnership, this again monistic partnership of guf u'neshama or Rachmana litzlan הן לטוב הן למוטב, so the reward should be to that same entity that that earned the chelek in Olam Haba. That's why the Yad Rama says me'heicha taysay that the guf is going to be disenfranchised from from Olam Haba. The the the velt usually contrasts positions of the Ramban al haTorah with the Rambam when it comes to the mitzvah Veahavta L'reiacha Kamocha. The Ramban says al haTorah that the Torah doesn't really mean it literally because it's impossible. There's no such thing as Ramban says if if if you think that you love someone like you love yourself, says you're kidding yourself. No such thing. That self-love is so so deep and can't be equaled, can't be matched. So it's al derech haflaga. Al derech haflaga. But but it doesn't really mean literal. But the Rambam writes in

ו"ג הלכות דעות מצוה על כל אדם לאהוב את כל אחד ואחד מישראל כגופו

shene'emar Veahavta L'reiacha Kamocha. So usually this is juxtaposed with the Ramban to say no. The Rambam, I mean there certainly are those who disagree with that Rambam, I think the Mesillas Yesharim disagrees, but but the Rambam is usually juxtaposed with that Ramban. But the emes is because the Rambam is saying, right, if the Torah is saying something al derech haflaga, then the Rambam who's writing Torah SheBa'al Peh should tell us what it really means. He shouldn't preserve that same that same haflaga without telling us what the pshat is. According to the Rambam, that's why when Hillel is telling the ger Veahavta L'reiacha Kamocha, that's why he paraphrase it and says מה דסני לך לחברך לא תעביד. So why does he tell it to him in the negative when the Torah says it in the positive? No, says the Rambam, I think heim heim hadevarim because the Torah doesn't really mean it in the positive because it's not possible. Veahavta L'reiacha Kamocha isn't isn't possible in according to its literal meaning. The Rambam seems to reproduce that. But the emes is lichora the reason the Rambam reproduces it because the Rambam writes

מצוה על כל אדם לאהוב את כל אחד מישראל כגופו.

Why doesn't he say k'gufo? Why doesn't he say k'atzmo? Like later in the halacha he says כמו שהוא חס על ממון עצמו. Well what do you mean what do you mean like like your body? So the pshat in the Rambam is that the Rambam says Veahavta L'reiacha Kamocha taki means literal. You have to love your friend the same degree you love you love but not love yourself. The same way a person loves his body, that's not himself. That's not himself. The same way ich veis, the same way I want to be treated nicely and the same way I don't want to lose my money, I want to have enough money, etc. So it's because the Rambam sort of downgrades the mitzvah in his havana to k'gufo, so that's why the Rambam says it's taki kamocha. Because the Rambam understands it as k'gufo. Had it been mamash the person himself, so then it's different mitzvos according to the Rambam and the Ramban and that's why you taki have this contrast of whether or not it's al derech haflaga or whether it's whether it's literally. Another interesting mareh makom in in this context. Was talking about the chiyuv hatzalah. If you see rachmana litzlan a person drowning, you see a wild animal dragging the person off, you see that he's about to be mugged, about to be attacked or something, so the Gemara says how do you know the chayav lehatzil? תלמוד לומר לא תעמד על דם רעך. Says the Gemara meihacha nafka, meihasom nafka, aveidas gufo minayin, תלמוד לומר והשבתו לו. So Rashi says קרא יתירה הוא למדרש, השב את גופו לעצמו. Interesting lashon. השב את גופו לעצמו. You're returning the guf to the person. You're returning the guf to the person. So there's okay. I'm here at the end of halacha beis. Says umahu zeh and still in perek ches

ומהו זה שאמרו בנהנין מזיו השכינה שיודעין ומשיגין מאמיתת הקדוש ברוך הוא מה שאינן יודעין והן בגוף העפר השפל.

That our current existence in perek beis of yesodei hatorah. I'm not sure why there the adjectives are in the opposite order. Actually, I think there the Rambam when he talks about the yiras hashem, he says a person will know שהוא בריה קטנה שפלה אפלה. I guess it's contextual. I think you can maybe give a hashara why he changes the order of the adjectives. Be that as it may, so a physical existence imposes a certain limitation, a certain cap on our ability to understand. I think the Rambam earlier in perek aleph of yesodei hatorah says that and the meforshim al hatorah talk about it also. I think the Rambam quotes the pasuk כי לא יראני האדם וחי. That while a person is alive, again alive constituted by guf uneshama, so then there's a again there's a certain there's a certain block. There's a certain limitation on his capacity to know and understand. I think somewhere here in yesodei hatorah he quotes that pasuk. Hesheivo Baruch Hu,

ביקש משה רבינו להיות מציאות הקדוש ברוך הוא נפרדת בלבו משאר מציאות הנמצאים עד שידע עם אמיתת המצאו כמו שהיא, כמו שהיא. והשיבו ברוך הוא שאין כח בדעת האדם החי שהוא מחובר מגוף ונפש להשיג אמיתת דבר זה על בוריו.

Vehodio Baruch Hu mah shelo. So as long as a person is mechubar guf venefesh, he can't be

משיג אמיתת דבר זה על בוריו. ועל דבר זה רמז הכתוב וראית את אחרי ופני לא יראו.

I still don't see the thought somewhere where he has here the pasuk כי לא יראני האדם וחי. Let me take a look. So like this. So the Rambam's definition again of olam haba is an eternal share if you want, I don't know if that's too scary, but that's the Rambam's conception of olam haba, lo bein hazman. So why is it a klotz kashe? Really a klotz kashe. But why is it the Rambam says subsequently in the perek again quoting chazal... In perek chet halacha zayin

כבר הודיעוך חכמים הראשונים שטובת העולם הבא אין כח באדם להשיגה על בוריה ואין יודע גודלה ויופיה ועצמה אלא הקדוש ברוך הוא לבדו ושכל הטובות שנתנבאו בהן הנביאים לישראל אינן אלא לדברים של גוף שנהנין בהן ישראל בימות המלך המשיח אבל טובת חיי העולם הבא אין לה ערך ודמיון ולא דמוה הנביאים כדי שלא יפחתו אותה בדמיון הוא שישעיהו אמר עין לא ראתה אלקים זולתך יעשה למחכה לו כלומר הטובה שלא ראה אותה עין נביא ולא ראה אותה אלא אלקים עשה אותה אלקים לאדם שמחכה לו.

So we can't have any conception of what the tova is that we'll enjoy in Olam HaBa because it's like telling a blind person rachmana litzlan blind from birth about colors. There's no frame of reference. It's a klotz kasha. Olam HaBa is a person knows more than he knows in this world

שיודעים ומשיגים מאמיתת הקדוש ברוך הוא מה שאינם יודעים והם בגוף האפל והשפל.

So why can't we have a little bit of a dimyon, no? There is some yedia in this world, no? Olam HaBa is like understanding mamash the omka of avodat Hashem, no? You should be able to give a little bit of a hasaga here. So I don't know about this, ayen olov, ayen olov. But there is a famous Rambam in Moreh Nevuchim where the Rambam says, I think the Rav has a footnote about this in U'Vikashtem MiSham, where the Rambam says that the height of knowledge in Olam HaBa is that a person should know that he doesn't know. The height of knowledge that a person has about HaKadosh Baruch Hu in Olam HaBa is when he realizes what he doesn't know. Now obviously there are dargas in that. There are dargas in that. I don't think Rambam had in mind everything I don't know. I think he had in mind a slightly enhanced darga of knowing everything you can, and then משל למה הדבר דומה, mamash a משל לסבר את האוזן, משל למה הדבר דומה: A person who never really learned, okay, so he learns a little bit, so he thinks he knows a lot. And then the more a person learns, the more a person realizes how little he knows. So you continue that on and on and on and on, so eventually a person knows so much that he realizes he doesn't know anything. So maybe what the Rambam means here is that maybe if at the end of the day everything that we know or that we think we know in Olam HaBa really the culmination of that is to realize we don't know, if Olam HaBa, I don't know, if it affords, I'm not sure about this, I don't know about this, ayen olov, but if Olam HaBa affords a positive yedia, so then taka אין לה ערך ודמיון. It's not just a tfisa yedia that a person has in Olam HaBa. Ayen olov, I don't know. Read a little bit in perek tet.

ואחר שנודע שמתן שכרן של מצות והטובה שנזכה לה אם שמרנו דרך השם הכתוב בתורה היא חיי העולם הבא שנאמר למען ייטב לך והארכת ימים והנקמה שנוקמים מן הרשעים שעזבו אורחות הצדק הכתובות בתורה היא הכרת שנאמר הכרת תכרת הנפש ההיא עוונה בה מהו זה שכתוב בכל התורה כולה אם תשמעו יגיע לכם ואם לא תשמעו יקרה אתכם וכל אותן הדברים בעולם הזה כגון שובע ורעב ומלחמה ושלום ומלכות ושפלות וישיבת הארץ וגלות והצלחת מעשה ובריאות הגוף.

vehatzlachas ma'ase vehefseido שכל דברי הברית. כל אותן הדברים אמת היו ויהיו. The Rambam goes on to explain that the Olam Hazeh schar and onesh of which the Torah speaks is not the ultimate schar and onesh of course, that's in Olam Haba, but is crucial because in order for a person to be able to mekayem mitzvos and be able to have the support system to learn Torah, so then he needs all these brachos kegon

שובע ושלום ורבות כסף וזהב כדי שלא נעסוק כל ימינו בדברים שהגוף צריך להם.

Vechlal, זה הכלל הננקט בידינו. When it comes to dvarim gashmiyim, let's say how much money does a person need? A person needs enough money so that money is not a factor in his life. A person wants to have enough money, he doesn't want to have it for ta'anugim, he doesn't have to have money for fancy clothes, fancy cars, fancy houses. A person wants to have enough money that shortage of money isn't a factor in his life. Because when a person doesn't have enough of dvarim gashmiyim, so then his existence becomes very megusham because he has to walk around all day worrying about where he's going to have enough money for. So that's what a person is supposed to hope for. A person is supposed to hope that Hakadosh Baruch Hu gives him enough, enough gashmius so gashmius is just a backdrop and isn't a factor in his life. But so that's what the Rambam says also. He says all the brachos of Olam Hazeh is to give us the ideal situation in which to devote ourselves to ruchuniyus. And that's why the onesh rachmana litzlan of behala and pachad is so great because then

לא יהיה לכם לב פנוי ולא גוף שלם לעשות המצוות

which results rachmana litzlan in

כדי שתאבדו מחיי עולם הבא. שבזמן שאדם טרוד בעולם הזה בחולי במלחמה ורעבון אין מתעסק לא בחכמה ולא במצווה שבהן זוכין לחיי עולם הבא.

That's the Rambam's, that's how he explains it. Just maybe one or two he'aros on leshonos here. So the beginning of the halacha the Rambam says that אם שמענו דרך השם הכתוב בתורה, so then we get chayei olam haba. So first the דרך השם הכתוב בתורה. So it means Torah u'mitzvos. But itachen that there's an omek here as well and that's as follows. If you go back to פרק א' הלכות דעות, so the beginning of the perek again as you recall, so the Rambam talks about how you have to have the mida beinonit, the mida which is memutza'at between the two ketzavos, the two extremes, and says that

מצווים אנו ללכת בדרכים אלו הבינוניים והם הדרכים הטובים והישרים שנאמר והלכת בדרכיו.

So darchei Hashem also refers specifically to the mida habeinonit, the Rambams says. And then he says that again explicitly and says לפי שהשמות האלו שנקרא בהן היוצר rachum chanun kadosh etc.

הן הדרך הבינונית שאנו חייבים ללכת בה. נקראת זו דרך השם והיא שלמדה שלמדה אברהם אבינו לבניו שנאמר כי ידעתיו למען אשר יצוה את בניו ואת ביתו אחריו ושמרו דרך השם לעשות צדקה ומשפט.

So derech Hashem also refers according to the Rambam more specifically to the derech habeinonit, the... Now clearly the Rambam doesn't mean in Perek Tes of Hilchos Teshuva that all you have to do is be mekayeim ve-halachta bi-drachav and daigen nisht about the other 612. So yeetachen as follows. ציוויי התורה ואזהרותיה says the Rambam אינם אלא להכנעת כל דרישת החומר. What Torah and mitzvos, ציוויי התורה ואזהרותיה, the mitzvos ha-Torah, the issurim in the Torah are intended to subdue, to curtail the demands, the urges, the instincts of the physical. התורה לא אסרה מה שאסרה וצוותה מה שצוותה again, mitzvos lo sa'asei and asei, kiyim me-sibba zo. Again in Perek Daled here he is again he is talking about the midos ha-beinoniyos, כלומר כדי שנשתרחק מן הצד האחד יותר. And then he goes through so many mitzvos ha-Torah.

כל זה לא צוה ה' עלינו אלא כדי שנשתרחק מגבול התאוות החזק מאוד.

Ve-neitzei, we shouldn't be neitzei from ha-memutza.

ועל דרך זו התבונן ברוב המצוות תמצא שכולם מכשירים כוחות הנפש.

So kumt ois according to the Rambam is like this. There is one specific mitzvah of ve-halachta bi-drachav which is where a person is again he is supposed to cultivate again the mitzvah is directly that the person should be cultivating his midos, again al derech ha-beinoni, al derech ha-memutza. That's ve-halachta bi-drachav. Then in addition to that very direct mitzvah where a person is again is supposed to train himself and through his behavior internalize these midos, then the totality of Torah is simultaneously trying to accomplish that as well. The mitzvos of all ma'achalos asuros, the mitzvah, the azhara of kedesha, the chiyuv kesuba ve-kidushin etc. etc. that all of this again the mitzvos again within every mitzvah. But what this particular mitzvah seeks to do of vehalachta bidrachav in terms of our direct cultivation of middos, so the emes is the balance of the totality of Torah is also trying to do. And that's why yitachen that the Rambam takeh is here in the beginning of Perek Tes when he says that we have to keep Derech Hashem, it is the same usage as in as in Perek Aleph of Deios. Derech Hashem does mean the Derech Habenoni, aye, but here doesn't it clearly have to mean more than vehalachta bidrachav? Ella mai, hein heim hadvarim. HaKadosh Baruch Hu again, continuing here in Halacha Aleph,

הקדוש ברוך הוא נתן לנו תורה זו עץ חיים וכל העושה כל הכתוב בה ויודע על דרך גמורה נכונה זוכה ובה לחיי העולם הבא.

So this is the Rambam's emphasis, he repeats it here within this halacha that Olam HaBa is achieved not only through kiyum hamitzvos but also has to be accompanied by יודע על דרך גמורה. A person has to have the correct deios and hashkafos and emunos about HaKadosh Baruch Hu in order to come to Olam HaBa. The pashtus says that that's why people speculate why the Rambam formulated the Yud Gimmel Ikkarim. This motive, that motive, and maybe there were secondary and tertiary and it could be more than that, I don't know what the word for four is, maybe there were other motives as well, but lichora you don't have to look for any external impetus. Heiyos that the Rambam says that a person, that Olam HaBa is contingent on not only כל העושה כל הכתוב בה but יודע על דרך גמורה, that that is absolutely necessary, so then it becomes very natural that the Rambam should provide a tamtzis of what that is. That's why the Rambam writes in Perush Hamishnayos at the end of Maseches Brachos, he digresses and says, you know, I apologize for digressing, he says, but it's more precious to me, he says, to teach about Yesodos Ha-Emunah than than anything else, anything else. I think in in the Sefer Even Shesiya, it's a sefer on the Yud Gimmel Ikkarim written by a talmid from Neve Yaakov. So he quotes his Rebbi, Rav Weinberg zecher tzadik livracha. I think this, I think he quotes this from him. That there should be at least

על פי דרכו של הרמב"ם ועל פי משנתו של הרמב"ם

that there should be an emphasis again, it's in theory, if a person could choose, obviously that's in theory, and in practice maybe you can't choose, in practice maybe you can do both, in practice maybe you can do one, not do the other, but in theory, all other things being equal, so let's say you have people on not not religious, and you can give them a five-minute infusion, five-minute injection, so what should you do? So, are you going to put tefillin on them, do this, do that? So, he says, no, teach them the Yud Gimmel Ikkarim, let them have at least that deiah nechona that the Rambam says is is needed. Again, that's obviously all things being equal, which they aren't necessarily all the time. So again, the Rambam continues

הקדוש ברוך הוא נתן לנו תורה זו עץ חיים וכל העושה כל הכתוב בה ויודעה דעה גמורה נכונה זוכה לחיי העולם הבא. לפי גודל מעשהו וגודל חכמתו הוא זוכה.

Again, that same coupling, right? Of ma'aseh and chochmasoh.

והבטיחנו בתורה שאם נעשה אותה בשמחה ובטובת הנפש ונהגה בחכמתה,

again, tamid,

שיסיר ממנו כל הדברים המונים אותנו מלעשותה כגון חולי ומלחמה ורעב וכיוצא בהן.

So clearly the Rambam in אם נעשה אותה בשמחה ובטובת הנפש is paraphrasing the pasuk that he quotes later in halacha from Parshas Ki Savo of

תחת אשר לא עבדת את ה' אלהיך בשמחה ובטוב לבב.

And the pashtus is, and he's adding venehgeh bechochmasoh. Yitachen, certainly al derech hachiddush but maybe even al derech hapeshat, that yitachen that the way the Rambam understood the pasuk in Parshas Ki Savo of

תחת אשר לא עבדת את ה' אלהיך בשמחה ובטוב לבב

is the Rambam in Sefer Hamitzvos where on the mitzvah asseh of tefillah, so the Rambam quotes I guess a Sifri or whatever it is, the Rambam quotes that le-avdo zu tefillah, but then the Sifri also darshens that לעבדו זו תלמוד תורה. That avodah again, avodas Hashem obviously can be an all-inclusive term for Taryag Mitzvos, but it can also have a more narrow definition. So what does it mean when it means when it's more narrow, when it's being used more narrowly? So the Sifri says it can mean it can mean again תפילה עבודה שבלב. But then the Sifri says it can also mean Talmud Torah. The Rambam has a couple of such drashos that he quotes in Sefer Hamitzvos and that equation between Talmud Torah and the avodah chaps nafkaminah al pi halacha but not for now. But yitachen, yitachen that when the Rambam here paraphrases the pasuk of

תחת אשר לא עבדת את ה' אלהיך בשמחה ובטוב לבב מרב כל אם נעשה אותה בשמחה ובטובת הנפש ונהגה בחכמתה,

there's a taina you can have in this and maybe the taina's correct. But yitachen, yitachen that what the Rambam is saying is that avadta in that pasuk is tartei mashma. It has the all-inclusive meaning but it also has the le-avdo zu Torah in a sense as well, the more specialized sense as well. Alright, so we'll stop here bli neder and next week we'll there's at least one more point that I hope we'll discuss here in Perek Tes and then go on to the Rambam's discussion bli neder of ahavas Hashem in Perek Yud. I think we got, no fault other than my own, we got a little derailed in terms of the weekly bechinos on Sundays. I think we need to, inyanom de-yoma, we need to resurrect them and maybe this Sunday I guess we should have the inyanim from Daf Kaf Tes and Daf Lamed bli neder.