Hil. Teshuva Perek 8 – Techiyas Hameisim

I think we we left off in in Perek Chet. All of Perek Chet is devoted to a discussion of Olam Ha-Ba. But the Rambam explains in אגרת תחיית המתים why he devotes so much time to talking about Olam Ha-Ba in the Yad and didn't spend very much time talking about Techiyas Ha-Meisim. He mentioned it earlier in Perek Gimmel we saw in listing, Rachmana Litzlan, those who have no chelek in Olam Ha-Ba. So he mentioned ben he-asid, hakofer bit'chiyas hameisim, but he doesn't have any arichus about it. Rambam gives a very simple explanation. He says he looks around and he says and he says people are very focused and curious and and about Techiyas Ha-Meisim. It's very much on their minds. They want to know what's going to be with Techiyas Ha-Meisim. People are going to get up, is your suit's going to be wrinkled, your suit's not going to be wrinkled, vos vet zain? Stama he's alluding to Rav Saadia Gaon in Emunos Ve-Dayos. 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 l'atid lavo by Techiyas Ha-Meisim. He says Olam Ha-Ba 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 Ha-Ba. That yesod of emunah, he says, was getting lost. So to correct that imbalance he said in the Yad I was ma'arich about the Olam Ha-Ba. Since Techiyas Ha-Meisim everyone knows, everyone knows that, that yesod ha-emunah. So just obviously for comprehensiveness I included it but I didn't see any any need to be ma'arich. That that's what the Rambam writes in אגרת תחיית המתים. Halakha Beis, again as we discussed last week, the Rambam puts forth his his view, his conception of Olam Ha-Ba that it's incorporeal existence. So the Rambam quotes from Chazal

כך אמרו חכמים הראשונים העולם הבא אין בו לא אכילה ולא שתייה 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 ושתייה.

So the Rambam says obviously you see if Chazal are telling us that you have none of the actions associated with a corporeal existence, then obviously that existence is incorporeal. The Yad Ramah taynas punker verkehrt. The Yad Ramah says, the Yad Ramah says, if the refrigerator is empty and the cupboards are empty you don't have to tell people there's no eating, there's not how you're going to eat. He says if there's no guf he says what's the chiddush that אין בו לא אכילה ולא שתייה and everything else? How you know, try having a pastrami sandwich without a guf, it doesn't, it doesn't, it doesn't taste like nothing. That's what the Yad Ramah says he thinks the diyuk is punker verkehrt. So what does the Rambam have in mind? So he elaborates this also in אגרת תחיית המתים. The Rambam says, he says Rachmana Litzlan to attribute to Hakadosh Baruch Hu that Hakadosh Baruch Hu does anything levatala, 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 mitzvos. He says because to attribute to the Rambam that mitzvos don't have ta'amim is to say, is that's the ultimate antithesis of chochmah 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 again a clear defined goal and purpose towards which this is oriented. So how can you say that the Rambam gave us mitzvos but no, no reason? So that's the antithesis of chochmah. So the Rambam says it means just stam things have to have every, 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 Ha-Ba he says if אין בו לא אכילה ולא שתייה so what are we going to have digestive systems for? And if there's no more pirya ve-rivya so why is there going to be a reproductive system? Why is the whole... all the systems of the body are 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 is embraced by the Ra'avad here and the Yad Rama. The Yad Rama in Sanhedrin has a long essay in the beginning of Perek Chelek where he where he rebuts everything the Rambam says about about these inyanim. So even the the corporeal conception of Olam Haba which the other Rishonim have, again it's not they're 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 will be recreating the the body levatala because it serves no purpose. It serves no purpose. Meila, says according to my understanding, the tchiyas hameisim is for a second go-round in Olam Hazeh. So Olam Hazeh is again under optimal conditions, but tchiyas hameisim means that a person lives in in Olam Hazeh a the 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

בקיצור הרי נתבאר לך 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 a Gemara in Perek Chelek where Antoninus says to Rebbi that גוף ונשמה יכולין לפטור עצמן לעתיד לבא ביום הדין. That the guf veneshama can both will both have winning arguments. The guf will say, "I didn't do anything wrong because from the day the neshama left me I haven't I've been like clay, I've been inanimate, I haven't I haven't done anything 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 so I've been you know pure as the driven snow. It was only so clearly it was the guf's fault." So that's what Antoninus says to Rebbi, that גוף ונשמה יכולין לפטור עצמן ליום הדין. So Rebbi answers him with a mashal. Says a mashal, a king has an orchard and and he has two he appoints two shomrim. One of them is a chigeir, one of them's lame, and the other one's blind. So the lame one says to the blind one says, "Take me on your shoulders and I'll pick the I'll 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 the 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 I can't see to pick the fruit." The chigeir says, "There's no way I can climb a tree." So the melech takes the the blind person, takes the chigeir, puts him on the shoulders of the of the blind person and he's dan them together. And he's dan them together. That's that's Rebbi's answer to Antoninus. So the way the Yad Rama learns peshat in that Gemara is that Antoninus is is representing a sort of a dualistic view of man. That body and and soul are enemies are and and there's and and and that we're dualistic beings. And Rebbi is answering him with a more monistic understanding of of man. That body and soul can and and and they're intended to live harmoniously a type of organic type of harmony. So says the Yad Rama in 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 that you know why the guf has to be there in Olam Haba? He says, "Because the guf veneshama is the person." It's not peshat that the the Rambam is the Rambam is assuming that the person is the neshama. The guf is that for whatever reason the ratzon Hashem is that that the way we get to Olam Haba is by living in this physical world. So mameila, if you if you move to Chicago you need boots for the for the snow, you come to Olam Haba you need you need a guf to you know you need whatever whatever the local... the local atmospheric ways. But the person is the is the is the neshama. That's who the person is. That's what the person is. And the Yad Ramah says no, that's not the briya HaKadosh Baruch Hu created. HaKadosh Baruch Hu created a briya מן העליונים ומן התחתונים and the same way whatever mitzvos, whatever zchuyos a person accumulates in Olam Hazeh he does through this partnership, this again monistic partnership of guf uneshama or Rachmana litzlan הן לטוב הן למוטב so the reward should be to that same entity that that earned the cheilek in in Olam Haba. That's where the Yad Ramah says meheicha taysay that the guf is gonna be disenfranchised from from Olam Haba. The the the the velt usually contrasts a positions of of the Ramban al haTorah with the Rambam when it comes to the mitzvah V'ahavta 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 he says you're kidding yourself. No such thing that the self-love is so so deep and and can't be equaled can't be matched. So it's all derech haflaga. derech haflaga. The Torah doesn't really mean literally. The Rambam writes in vav gimmel Hilchos Deos

מצוה על כל אדם לאהוב את כל אחד ואחד מישראל כגופו שנאמר

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

מצוה על כל אדם לאהוב את כל אחד ואחד מישראל כגופו.

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 V'ahavta l'reiacha kamocha taki means literally. You have to love your friend the same degree you love you love but not love yourself. The same way a person a person loves his body that's not himself. That's not himself. The same way ich vays the same way the same way I want to be treated nice 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 that it's taki kamocha. Because the Rambam understands it as k'gufo. Had it been mamash the person himself so then it's different mitzvas 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 hatzala. 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 chiyuv lehatzil? Talmud lomar לא תעמוד על דם רעך. Says the Gemara, mehakha nafka? Mehatam nafka! Avedat gufa minayin? Talmud lomar vehashivoto lo. So Rashi says קרא יתירה הוא למדרש, השב את גופו לעצמו. That's an 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. But I'm here at the end of halakha bet. Says ומהו זה שאמרו ונהנין מזיו השכינה. Still in perek chet.

ומהו זה שאמרו ונהנין מזיו השכינה שיודעין ומשיגין מאמתת הקדוש ברוך הוא מה שאינן יודעין והן בגוף האפל והשפל.

That our current existence... I'm not sure why there the adjectives are in the opposite order. Actually I think there the Rambam when he talks about the yirat hashem, says a person will know שהוא בריה קטנה שפלה אפלה. I see contextually, I think you can maybe give a hasbara 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 alef of yesodei hatorah says that that's the mefarshim al hatorah and taka 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 veneshama, so then there's a... again, 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 had quoted that pasuk. Let me take a look. Heshivo barukh hu, bikesh moshe rabbeinu להיות מציאות הקדוש ברוך הוא, in alef yod.

ביקש משה רבינו להיות מציאות הקדוש ברוך הוא נפרדת בלבו משאר מציאות הנמצאים עד שידע אמתת המצאו כמו שהיא כמו שהיא.

Veheshivo barukh hu

שאין כח בדעת האדם החי שהוא מחובר מגוף ונפש להשיג אמתת דבר זה על בוריו.

Vehodio barukh hu ma shelo yada. So as long as a person is mekhubar guf venefesh, he can't be

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

I still don't see, I thought somewhere he has here the pasuk ki lo yirani. Let me take a look. So the point is like this. So the Rambam's definition again of olam haba is an eternal shiur, if you want, I don't know, maybe that sounds too scary. But that's the Rambam's conception of olam haba, lo ben hazman. So why is it a klotz kasha? Why a klotz kasha? But why is it the Rambam says subsequently in the perek, again, quoting Chazal in perek chet, saying...

כבר הודיעונו חכמים הראשונים שטובת העולם הבא אין כח באדם להשיגה על בוריה ואין יודע גודלה ויפיה ועצמה ועיצומה מה שהיא אלא הקדוש ברוך הוא לבדו ושכל הטובות שמתנבאים בהן הנביאים לישראל איננה אלא לדברים של גוף שנהנין בהן ישראל בימות המלך המשיח אבל טובת חיי העולם הבא אין לה ערך ודמיון ולא דימוה הנביאים כדי שלא יפחתו אותה בדמיון הוא שישעיהו אומר עין לא ראתה אלקים זולתך יעשה למחכה לו כלומר הטובה שלא ראתה אותה עין נביא ולא ראה אותה אלא אלקים עשה אותה האלקים לאדם שמחכה לו.

So we can't have any conception of what the tovah 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, you can't, 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? That there is some yediah in this world, no? Olam HaBa is like understanding mamash the amkus of havayas hachaim, no? He should be able to give a little bit of a hasaga here. So I don't know about this, ein lo ra'asah, ein lo ra'asah. 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 mi-sham, 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. Obviously there are dargos in that. I don't think Rambam had in mind everything I don't know, I think he had in mind a slightly higher daraga of knowing everything you can and משל למה הדבר דומה mamash a משל לסבר את האוזן. משל למה הדבר דומה, so 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 this world 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, ein lo ra'asah, but if Olam HaBa affords a positive yediah, so that takeh אין לה ערך ודמיון. It's not just the negative yediah that a person has in Olam Hazeh. ein lo ra'asah. I don't know. A little bit in Perek Tes.

ומאחר שנודע שמתן שכרן של מצות והטובה שנזכה לה אם שמרנו דרך השם הכתובה 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 עונה 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 והפסדו ושאר כל דברי הברית.

all those dvarim emes were and will be. And the Rambam goes on to explain that the olam hazeh-dik s'char va'onesh of which the Torah speaks is not the ultimate s'char va'onesh of course, that's in olam haba, but is crucial because in order for a person to be able to be mekayem mitzvos and be able to have the support system to learn Torah, so then he needs all these brachos

כגון שובע ושלום ורבת כסף וזהב כדי שלא נעסוק כל ימינו בדברים שהגוף צריך להן. וכלל זה הכלל לנקוט 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 money for ta'anugim, 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 mugusham, because he has to walk around all day worrying about where he's going to have enough money from. 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. 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 ruchnius. And that's why the onesh Rachmana litzlan of behalah and pachad is so great because

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 אינו מתעסק לא בחכמה ולא במצווה שבהן זוכין לחיי עולם הבא.

So that's the Rambam's, that's how he explains it. Just maybe one or two he'aros on leshonos here. So at 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 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 at the beginning of the perek again as you recall the Rambam talks about how you have to have the mida beinonis, the mida which is memutza'as between the two k'tzo'os, the two extremes. And says that

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

So darchei Hashem also refers specifically to the mida beinonis the Rambam says. And then he says that again explicitly and says לפי שהשמות האלו שנקרא בהן היוצר רחום חנון קדוש etc.

הן הדרך הבינונית שאנו חייבים ללכת בה, נקראת דרך זו דרך השם. והיא 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 habeinonis, the mida hamemutza'as. Now clearly the Rambam doesn't mean in Perek Tes of Hilchos Teshuva that all you have to do is be mikayem Ve'halachta Bedrachav and daige nisht about the other six hundred and twelve. So itochen as follows. Tzivuyei haTorah ve'azharoseha, says the Rambam, אינם אלא להכנעת כל דרישות החומר. What Torah and mitzvos, tzivuyei haTorah ve'azharoseha, the mitzvos haTorah ve'issurim min haTorah are intended to subdue, to curtail the demands, the urges, the instincts of the physical. התורה לא אסרה מה שאסרה וצוותה מה שצוותה kiyum misiba zo. Again in Perek Daled here he's again, he's talking about the mida habeinonis. כלומר כדי שנתרחק מן הצד האחד יותר and then he goes through so many, so many mitzvos haTorah.

כל זה לא צוה ה' עלינו אלא כדי שנתרחק מגבול התאוות החומר הגדולה ונצא,

we shouldn't be naitzei min hamitzu'a.

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

So kumt ois, according to the Rambam, is like this. There's one specific mitzvah of Ve'halachta Bedrachav which is where a person is again he's supposed to cultivate, again the mitzvah is directly that the person should be cultivating his midos. Again al derech habeinoni, al derech hamemutza. That's Ve'halachta Bedrachav. Then in addition to that very direct mitzvah where the 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 al ma'achalos asuros, the mitzvah, the azharah al kedesha, the chiyuv kesuba ve'kiddushin etc. etc. that all of this again the mitzvos again, within other mitzvos it's itochen that it's sort of the balance between mitzvos, which is going to steer us along the derech Hashem. But what this particular mitzvah seeks to do, vehalachta bidrachav, in terms of our direct cultivation of midos, so the emess 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 perek alef of De'os. Derech Hashem does mean the derech habeinoni. I bet here doesn't it clearly have to mean more than vehalachta bidrachav? Ella mai, hem hem hadevarim. Hakadosh Baruch Hu again, continuing here in halacha alef.

הקדוש ברוך הוא נתן לנו תורה זו עץ חיים וכל העושה כל הכתוב בה ויודעו דעה גמורה נכונה זוכה בה לחיי עולם 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 it also has to be accompanied by yedo'o de'ah gemurah. A person has to have the correct de'os and hashkafos and emunah 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 there 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. Hayos that the Rambam says that a person, that Olam Haba is contingent on not only כל העושה כל הכתוב בה, but yedo'o de'ah gemurah, 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 Masechet Brachos, he digresses and says I apologize for digressing, he says, but it's more precious to me, he says, to teach about yesodos ha'emunah than anything else, anything else. I think in the sefer Even Shestiyah, it's a sefer on the yud gimmel ikkarim written by a talmid from Ner Yisroel, so he quotes his Rebbe here, Rav Weinberg zecher tzaddik livracha. I think this, I think he quotes this from him. That there should be, at least

על פי דרכו של הרמב"ם, על 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 not religious, and you can give them a five-minute infusion, five-minute injection. So what should you do? So you're going to put tefillin on and do this, do that? So he says, no, teach them the yud gimmel ikkarim. Let them let them have at least that de'ah nechonah that the Rambam says is needed. Again, that's obviously all things being equal, which 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 ויודע אותה דעה גמורה נכונה זוכה בה לחיי העולם הבא ולפי גודל מעשיו וגודל חכמתו הוא זוכה.

Again, that same coupling, right? Of maasav and chochmaso.

והבטיחנו בתורה שאם נעשה אותה בשמחה ובטובת הנפש ונהגה בחכמתה,

again, tomid,

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

So clearly the Rambam, in שאם נעשה אותה בשמחה ובטובת הנפש, is paraphrasing the posuk that he quotes later in Hilchos Teshuva from Parshas Ki Savo of

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

And the peshat is, and he's adding, ve-nahaga bechochmasa. Yitachen, certainly al derech hachiddush, but maybe even al derech hapeshat, that yitachen that the way the Rambam understood the posuk in Parshas Ki Savo of

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

is the Rambam in Sefer Hamitzvos, where on the mitzvas asei of tefillah, so the Rambam quotes a Sifrei, or what is it? The Rambam quotes that le-avdo zu tefillah, but then the Sifrei also darshens that le-avdo zu torah. 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 being used more narrowly? So the Sifrei says it can mean, it can mean again tefillah, avodah shebalev. But then the Sifrei says it can also mean Talmud Torah. Rambam has a couple of such drashas that he quotes in Sefer Hamitzvos. And that equation between Talmud Torah and avodah, chaps nafka mina al pi halacha, but not for now. But yitachen, yitachen, that when the Rambam here paraphrases the posuk of

תחת אשר לא עבדת את ה' אלהיך בשמחה ובטוב לבב מרב כל

as שאם נעשה אותה בשמחה ובטובת הנפש ונהגה בחכמתה, ve-zeh, there's a taina you can have in this, and maybe the taina is correct, but yitachen, yitachen that what the Rambam is saying is that avadta on that posuk is tartei mashma. It has the all-inclusive meaning, but it also has the le-avdo zu torah in sense as well, the more specialized sense as well. Alright, so we'll stop here bli neder. 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 inyan d'yoma, we need to resurrect them, and so maybe this Sunday, I guess we should have the inyanim from daf chaf tes and daf lamed bli neder.