Hilchos teshuva 13

Perek Zayin. הואיל ורשות כל אדם נתונה לו כמו שביארנו and in Perek Heh, the Rambam is actually in referring back, he is quoting verbatim the opening phrase from Perek Heh. Rashus in this context doesn't mean permission. It means the capacity, the ability, the wherewithal, similar to the usage of Rashus in the what when it says in Avos, Hevei Zehirin Barashus. So there Rashus means the authorities, the governmental authorities. So Rashus has the sense of power. So hence in this capacity, in this context, it means capacity, wherewithal. So since רשות כל אדם נתונה לו, a person has the autonomy to chart his own course in life, kemo shebe'arnu. Ishtadel ha'adam. Ishtadel in I think in modern Hebrew just has the sense of to try, but in rabbinic Hebrew it means to exert oneself. Ishtadel ha'adam, a person should exert himself la'asos teshuvah velin'or kapav mechata'av. Literally the imagery is if you sort of have some grime or something on the hands, you have mud on your hands, so you're shaking your hands to clean them, to cleanse them from the mud,

כדי שימות והוא בעל תשובה כדי שיזכה לחיי העולם הבא.

There is so much compressed into this one halacha. Let's try to unpack at least some of it be'ezras Hashem bli neder. The double phrase la'asos teshuvah velin'or kapav mechata'av is parallel to what we saw in kimdumani that we discussed back in Perek Aleph, right? There too the Rambam has the double phrase of שיעשה תשובה וישוב מחטאו. And we understood it then that the yashuv mechato'o refers to teshuvah the way we think of it in its conventional sense, which is targets a particular cheit or particular chata'im. The person was guilty of cheit A, B, or C, and the teshuvah focuses specifically directly on each of those chata'im. And the ya'aseh teshuvah here, la'asos teshuvah, means more broadly the general orientation that a person has in life, the sense of direction that he has in life. Veyitachen that's the double lashon here as well. Why does the Rambam here describe or define the chiyuv teshuvah or the impetus to teshuvah כדי שימות והוא בעל תשובה and כדי שיזכה לחיי העולם הבא? I mean there is a there is a mitzvas teshuvah, there is a chiyuv teshuvah, right? In Perek Heh we saw, I think that the Rambam says keivan shekeinhu towards the end of Halacha Beis, keivan shekeinhu that a person committed whatever aveiros he did from his own free will, again a person has autonomy,

נמצא זה החוטא הוא הפסיד עצמו. לפיכך ראוי לו לבכות ולהתאונן על מה שעשה לנפשו וגמלו רע.

Vechazar ve'amar הואיל ורשותנו בידינו ומדעתנו עשינו. A person doesn't have to invoke the inevitability of misa Rachmana litzlan to explain the chiyuv teshuva. So why is the Rambam sort of here anchoring the doing of teshuva in

כדי שימות והוא והוא בעל תשובה כדי שיזכה לחיי העולם הבא?

The question is magnified in light of the fact if you jump ahead to I guess really maybe Halacha Daled but let's see Halacha Vav, גדולה תשובה שמקרבת את האדם לשכינה shene'emar שובה ישראל עד ה' אלהיך u'ne'emar ולא שבתם עדי נאם ה' u'ne'emar

אם תשוב ישראל נאם ה' אלי תשוב ואם תחזור בתשובה בי תדבק. התשובה מקרבת את הרחוקים אמש היה זה שנאוי לפני המקום משוקץ ומרוחק ותועבה והיום הוא אהוב ונחמד קרוב וידיד.

So the Meforshei Rambam already point out that the Rambam talks about emesh. Right, emesh means not just yesterday but last night. Laban says to Yaakov, emesh that your God spoke to me. Emesh means last night. That the revolution of teshuva, the transformation of teshuva can literally happen overnight. The Rav zechono l'vracha added to that also a maduyak u'diyuk in the Rambam that the Rambam refers to the person before teshuva as ze and after teshuva he refers to him as hu. Ze is something which is used for inanimate, you'd use for something not not a person. Emesh, emesh he was a ze, היום הוא אהוב ונחמד קרוב וידיד. Halacha Zayin, כמה מעולה מעלת התשובה emesh the same diyukim היה זה מובדל מה' אלהי ישראל shene'emar עונותיכם היו מבדילים ביניכם לבין אלהיכם tzo'ek v'eino na'ane shene'emar

גם כי תרבו תפילה אינני שומע ועושה מצוות וטורפין אותן בפניו

shene'emar

מי ביקש זאת מידכם רמוס חצרי מי גם בכם ויסגור דלתים ולא תאירו מזבחי חנם אין לי חפץ בכם אמר ה' צבאות ומנחה לא ארצה מידכם ועולותיכם ספו על זבחיכם והיום הוא מדובק בשכינה

shene'emar ואתם הדבקים בה' אלהיכם. What happened to the chilukei kapara? How was it mamash hayom emesh he was היה זה מובדל מה' אלהי ישראל and now he's mamash mudbak bash'china and what if there were avonos chamuros? What if there were lo sa'aseis and Yom Kippur hasn't come yet? So the Rav says in one of the droshes that's summarized in Al HaTeshuva that he thinks that the shitas haRambam is that the chilukei kapara only apply to teshuva mei'yira. And in this perek the Rambam is talking about teshuva mei'ahava. And in teshuva mei'ahava there's no chilukei kapara. Teshuva mei'ahava it's emesh and it's hayom, היום הוא מדובק בשכינה regardless of what the averos were in in the past. So all of that only magnifies our earlier question of why is the Rambam anchoring teshuva in

כדי שימות והוא בעל תשובה כדי שיזכה לחיי העולם הבא.

Rambam is talking about a teshuva mei'ahava here. It's not a teshuva mei'yira where a person is doing teshuva out of his yiras ha'onesh. This perek the Rambam is into Halacha Aleph is introducing again the Rambam never actually uses the phrase the term but the Rav says that's what he's describing here. This perek is devoted excuse me to teshuva mei'ahava which only magnifies our earlier question. Let's leave that question aside for a moment. After after one finishes Perek Zayin in Hilchos Teshuva, so then the Rambam is basically finished talking about teshuva. Perek Ches is about Olam Haba. Perek Tes is about the meaning of the brochos u'klalos in the Torah and Yemos Hamashiach and Perek Yud is about what it means to be oved Hashem me'ahava. So how do these how do these belong in Hilchos Teshuvah? How do these belong in Hilchos Teshuvah? What's the natural I mean obviously the connection has to run deeper than well you know you do teshuvah you get Olam Haba so once we're on the topic you know the story about this itinerant darshan. So he goes from town to town and he darshans and every Shabbos he tries to every Shabbos he tries to go to a different town and darshan. The problem is he only has one drasha on Parshas Korach. Okay so one Shabbos a year he's all set. What'd he do every other Shabbos of the year? So he goes up every time, goes up to the podium he shuffles his notes and then as it were drops them accidentally and then says אוי עס איז געפאלן פונקט ביי קורח ועדתו. My notes fell down just like Korach and his assembly. Once on the topic of Korach va'adasom so then he darshans every week so then he darshans on Korach va'adasom. So I don't know it's a little bit tenuous here to say that that's the Rambam's and once we're talking about Olam Haba we're talking about Yemos Hamashiach. Yemos Hamashiach positions us to get into Olam Haba. I'm blanking on the name of the sefer. What's the Slonimer Rebbe's sefer? Nesivos Shalom. The Nesivos Shalom, thank you. In the Nesivos Shalom says says as follows: What's reflected here in the culmination of Hilchos Teshuvah with Olam Haba, Yemos Hamashiach, avoda me'ahava, is that of course it's true that from one called a narrow perspective teshuvah is a mitzvah. There's a mitzvah of lulav, there's a mitzvah of sukkah, there's a mitzvah of matzah and mitzvah teshuvah, mitzvah viduy teshuvah whatever whatever the relationship between the two is. And ain hachi nami if one just thinks of teshuvah on that level then the link to the last three prakim is tenuous at best. But if one understands ultimately what the mitzvah, what the musag of teshuvah is, teshuvah ultimately as the Rambam in this perek is describing ultimately what teshuvah is about is מקרבת את האדם לשכינה. היום הוא מדבק בשכינה. Teshuvah is a return to HaKadosh Baruch Hu. Again yes of course it's a mitzvah but above and beyond that ultimately what that mitzvah is and what the content and therefore in essence of teshuvah is is that a person returns that he's karov, that he's mudbak ba'Shechina. That's where the metzius of Olam Haba is. That's what the desire for Yemos Hamashiach is. In Perek Tes the Rambam's going to tell us

ומפני זה נתאוו כל ישראל נביאיהם וחכמיהם ימות המלך המשיח

Melech Hamashiach, Melech Hamashiach

כדי שינוחו ממלכות הרשעה שאינה מנחת להם לישראל לעסוק בתורה ומצוות כהוגן וימצאו להם מרגוע וירבו בחכמה לעבודת השם.

And that's what the Rambam concludes Hilchos Teshuvah, he concludes with avoda me'ahava because le'maiseh that is the that's the goal of teshuvah, that's what really what teshuvah the target the ultimate. goal of of teshuvah is to to bring us to that madreigah. And and that's what the Rambam says that

הואיל ורשות כל אדם נתונה לו ישתדל אדם לעשות תשובה ולנער כפיו מחטאיו כדי שימות והוא בעל תשובה כדי שיזכה לחיי העולם הבא.

But but we need to add one other one other yesod here. In in the beginning of I think maybe we've mentioned this in previously in the beginning of Perek Yud if you take a look פרק י הלכה א so the Rambam says that

אל יאמר אדם הריני עושה מצות התורה ועוסק בחכמתה כדי שאקבל הברכות הכתובות בתורה או כדי שאזכה לחיי העולם הבא ואפרוש מן העבירות שהזהירה תורה מהן כדי שאנצל מן הקללות הכתובות בתורה או כדי שלא אכרת מחיי העולם הבא אין ראוי לעבוד את השם על דרך זו שהעובד על דרך זו הוא עובד מיראה ואינה מעלת הנביאים ולא מעלת החכמים.

So the Rambam says to be motivated by chayei olam haba is avodah me'yirah. It's not the ultimate. It's a very necessary stage in in hoping to ever attain and and aspire to the ultimate but but it's not the ultimate. And yet on the same page here at least in the Frankel edition in the very previous halacha פרק ט הלכה ב the Rambam attributes to the same nevi'im the same chachamim of whom he speaks in פרק י הלכה א umipnei zeh because of the utopian conditions in yemos hamashiach umipnei zeh

התאוו כל ישראל נביאיהם וחכמיהם ימות המלך המשיח כדי שינוחו ממלכיות שאין מניחות להן לישראל לעסוק בתורה ובמצות כהוגן וימצאו להם מרגוע וירבו בחכמה כדי שיזכו לחיי העולם הבא.

So the same nevi'im the same chachamim of whom the Rambam says their avodah is characterized by avodah me'ahava it's not purely avodah me'yirah and and that's why they wouldn't be motivated just by

כדי שאזכה לחיי העולם הבא או כדי רחמנא לצלן שלא אכרת מחיי העולם הבא

so these very same nevi'im chachamim the Rambam depicts in the previous halacha that that their they desire yemos hamashiach because to be oved Hashem in in such utopian conditions positions them to have a greater cheilek in in chayei olam haba. So the pshat clearly is I think the Rav has this in in a footnote in in Likkutei Sichos from there as well the pshat clearly is that a person can long for chayei olam haba in either of two very different senses. A person can long for chayei olam haba because chayei olam haba is personal immortality. The the most basic instinct as long as a person is emotionally mentally sound in in good health the most strong strongest instinct every one of us has is the instinct to live. No one wants to die. The strongest instinct we have is is to live. Ay but besofo shel davar death is inevitable. So then that instinct translates into a desire for for personal immortality. And that's one level on which a person can yearn for chayei olam haba. And that's what the Rambam is talking about in פרק י הלכה א because ultimately that's it's for self-interest. That's ultimately when I'm motivated in by responding to that powerful powerful instinct at the end of the day it's it's out of self-interest. But a person can desire chayei olam haba for another reason. If you take a look in פרק ח הלכה ב so the Rambam lishitaso explains that chayei olam haba is only nefashos. There's no there are no bodies in in chayei olam haba it's a it's a disembodied existence. So what does it mean when Chazal say that צדיקים יושבים ועטרותיהם בראשיהם ונהנין מזיו השכינה? What does it mean that the tzaddikim are sitting? What does it mean that they have crowns on their heads if if there are no gufos? in Olam haba so the Rambam says it's a mashal.

וזה שאמרו צדיקים יושבים על דרך חידה כלומר נפשות הצדיקים מצויים שם בלא עמל ולא יגיעה.

What does it signify when a person is sitting as opposed to standing? So when a person is sitting, so he's comfortable, right? There's no exertion in sitting. If a person is standing, walking, running, so then there's exertion. Ma she'ein kein, it's Chayei Olam haba is a life in which there's no exertion. So that's what it means Tzaddikim yoshvim. What does it mean atoroseihem berosheihem that their crowns, their wreaths are on their heads?

כלומר דעה שידעו שבגללה זכו לחיי העולם הבא מצויה עמהם.

What the crowns, what the wreaths represent is the Daas Hashem is the Yedias Hashem which catapulted them, which brought them

לידי חיי העולם הבא. ומהו זה שאמרו ונהנין מזיו השכינה?

What does it mean that they enjoy the radiance of the Shechinah? What does that mean? Again, obviously it doesn't mean any kind of physical enjoyment. So what's the mashal to sort of sitting in the sun and being warmed by the rays of the sun?

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

The Rambam says kol zman, even even the Rambam, even Rabbi Akiva, even Moshe Rabbeinu, kol zman that they're in Olam hazeh where their existence is a hybrid existence of guf and nefesh. The nefesh is is partnering with, is associated with the guf, so that places a certain cap, it imposes a certain ceiling on the Yedias Hashem which it's possible to have. Even for Moshe Rabbeinu. The Rambam said that in Perek Aleph of Yesodei HaTorah, even Moshe Rabbeinu that there were things that Hakadosh Baruch Hu told him, you can't attain, כי לא יראני האדם וחי, v'chai means while alive. So that means that Olam haba represents the possibility of Yedias Hashem in a sense that is impossible, that is unattainable in Olam hazeh. Ahavas Hashem means to desire Yedias Hashem. The Rambam in Perek Beis of Yesodei HaTorah Halacha Beis,

והיאך היא הדרך לאהבתו ויראתו בשעה שיתבונן האדם במעשיו ובברואיו הנפלאים הגדולים ויראה מהן חכמתו שאין לה ערך ולא קץ מיד הוא אוהב ומשבח ומפאר ומתאוה תאוה גדולה לידע השם הגדול ברוך הוא, לידע השם הגדול כמו שאמר דוד צמאה נפשי לאלהים לאל חי.

So Ahavas Hashem means that a person is so intoxicated, so captivated by Hakadosh Baruch Hu, he wants more and more Yedias Hashem. So that very pure desire also translates into a desire for Chayei Olam haba. That's obviously a very different sense of being focused on Chayei Olam haba than then the one we previously described of where the individual is concerned with his personal immortality. And that's what the Rambam is talking about in פרק ט' הלכה ב' when he says

מפני זה התאוו כל ישראל נביאיהם וחכמיהם ימות המלך המשיח כדי שיזכו לחיי העולם הבא.

Chayei Olam haba, again, not as the address of personal immortality but as the address for that

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

that's what our Rambam in פרק ז' הלכה א' is referring to. Ein hachinami, this is the perek of Tshuvah me'ahavah. If it's a perek of Tshuvah me'ahavah, so why is the Rambam anchoring Tshuvah in kedei she'yamus? Why is he and and in כדי שיזכה לחיי העולם הבא? Because the Rambam taki is taki talking about Tshuvah me'ahavah. And the Tshuvah me'ahavah is that a person is is motivated to do Tshuvah in Olam hazeh so that he'll be positioned for Yedias Hashem on a level and to a degree which is impossible, which is unattainable in Olam hazeh.

הלכה ב לעולם יראה אדם את עצמו כאילו הוא נוטה למות ושמא ימות בשעה זו ונמצא עומד בחטאו לפיכך ישוב מחטאו מיד ולא יאמר כשאזקין אשוב שמא ימות קודם שיזקין והוא ששלמה אומר בחכמתו בכל עת יהיו בגדיך לבנים ושמן על ראשך אל יחסר.

So the mashal of bigdecha levanim that a person's clothing, that his garments are white and pristine, represents that he's free of chet in olam hazeh, right? And that's the nevuah of the, where's the Zecharya of hasiru habigadim hatzo'im, when a person is in olam hazeh sullied by chet, so then the begadim are depicted as begadim tzo'im, as soiled garments. V'likhora, the meaning of this imagery is the following. Again, it's referring to when a person is living in olam hazeh. I think the Chofetz Chaim quotes in the introduction to Chofetz Chaim from Rav Chaim Vital in the Sha'arei Kedusha that a person's body is basically a levush, is like clothing, garments for his neshamah. And then he goes on to say that the same way, let's say in literal clothing, so a person buys clothing that fits him. If he buys clothing, you have to measure the shoulders and you have to measure the waist and you have to measure the length of the legs, that the clothing obviously is going to reflect the person's dimensions, going to reflect the person's body. So too, the body as a levush for the nefesh, the same way there are ramah evarim and shasah gidim in a physical sense, there's some analog to that in the spiritual sense. And that's how the, again, the same way a person's suit size reflects his height etc, so too the, again, so the suit is the analog, is the mashal to the body, so too the body reflects what it is clothing, the nefesh and neshamah, and that's the significance that really the significance of ramah mitzvos asei and שס"ה מצוות לא תעשה is not to the evarim and gidim of the guf, really it's to the evarim and gidim of the neshamah that it's through Torah u'mitzvos that a person perfects the neshamah. Al kol panim, Rav Chaim Vital talks about this idea that the body is not the person himself, but is a levush for the person. And this is, you see this in halacha also. You see it in halacha, it's not just a very beautiful, profound, and yesodistik idea in machshava, you mamash see it in halacha. The Gemara says in Sanhedrin מניין לרואה חברו טובע בנהר, how do you know she'chayav hatzala? How do you know that a person can't just stand apathetically by? The Gemara says there's actually two pesukim. Gemara explains why you need two pesukim. One is a lo sa'asei, לא תעמוד על דם רעך, but there's also an asei of vahashevoto lo, meaning the pasuk of hashavas aveida. So what's the hashavas aveida? So Rashi explains hashavas aveida is hashavas gufo lo. You're returning, you're restoring the body to the person. So it's quite clear that there's a body lachud and the person lachud. When the person is drowning, so it's hashavas aveida, Rashi says you're returning to the So all that lechora is is also implicit in in the fact that that Shlomo Hamelech uses the moshel of chayei olam hazeh of begadim because chayei olam hazeh means when we when we exist with when we have this bodily existence which is which is nimshal to to begadim. Again a similar question to to that which we had in halacha aleph, teshuva is a mitzvah. Why does the Rambam need to to tell us that we need to do teshuva promptly and not to procrastinate? Because shema yamut, maybe maybe the actuarial tables are not gonna hold true. שמא ימות קודם שיעשה. So a, what do we need that perspective for? As we discussed in the first perek, either way there’s a deadline of Yom Kippur for doing teshuva. And b, it doesn’t seem to conform to what we assume in halacha elsewhere. We don’t take seriously the chashash that a person is going to die lo eito. A kohen goes limdinas hayam. So the obviously can’t be any in in pre-modern times that there can’t be any regular contact with him. So his wife, who’s a yisraelis, but as an eishes kohen is allowed to eat terumah so she continues to eat terumah. We don’t we don’t say well, you never know, you never know what happened. And no, he has a chezkas chai and and there’s no reason to to wonder about that. But there is one case where she’s teka not allowed to eat terumah. Not the case where he goes limdinas hayam, but let’s say he gives her a get and says this is harei zeh gittech and the get should be chal שעה אחת קודם שאמות. Whatever he doesn’t want her to be they have no children doesn’t want her to be zekuka leyavam, whatever the cheshbon is. He he gives such a get. So then then the din is that she’s asura to eat terumah already now. Why? What’s the difference between those two cases? Because if you have to look at if you look at each day on its own, he’s bimdinas hayam. He’s on the other side of the ocean. Do we have to be choshesh that he died? Of course not. He’s a young person. Why should we be choshesh that he died? But that’s if you’re looking at each day. But let’s say you have to look at at his whole life in the sense that because he said that this get should be chal a minute before I die. So you you can’t isolate one day. You have to look at you have to look at the whole life. You have to look at the whole life. So so then halacha says you never know when a person’s gonna die. The Rambam lechora over here the pshat is as follows. In halacha gimmel, the Rambam’s about to expand the scope of teshuva.

אל תאמר שאין התשובה אלא מעבירות שיש בהן מעשה כגון זנות וגזל וגניבה אלא כשם שצריך אדם לשוב מאלו כך הוא צריך לחפש בדעות רעות שיש לו ולשוב מהן.

Person has to do teshuva not only for actions, person has to do teshuva for midos ra’os again which the Rambam calls de’os. And the Rambam says what’s more

אלו העוונות קשים מאותם שיש בהם מעשה שבזמן שאדם נשקע באלו קשה הוא לפרוש.

To cease and desist from certain actions relatively speaking is much easier than to change a mida. Now it is true that a person can have such a life-changing experience that he does that overnight again עיין לקמן הלכה ו וז אמש והיום. But Al Pi Rov this type of teshuva takes a long time. To change a mida takes a long time. And yitachen that in din a person is not held to the deadline of Yom Hakippurim for tikun hamidos. It's a lifetime project. The Gaon says it's quoted in Even Shleimah from the Gaon, I think it's must be from somewhere in the Beur Ha-Gra Mishlei that a person comes to this world for tikun hamidos. A person comes to this world for tikun hamidos, so it's it's not one of these—generally speaking, it's not going to be a quick fix. You know that's why Hakadosh Baruch Hu gives us seventy, eighty, halevai more years to to do it, to accomplish it. So over here we're talking about a lifetime project. Oh, so here hava amina, listen, I'm fifteen years old, I'm twenty, I'm twenty-five years old. Okay, I have forty-five years in front of me, I don't need to I don't need to be fast tracking this this teshuva. It can wait. It can wait. I have I have more time-sensitive things on my agenda at the moment. So that's what the Rambam says that heyos, but it is a lifetime project, so it's analogous to the din of הרי זה גיטך שעה אחת קודם מיתתי. You have to look at a person's whole lifetime, so then meheicha tesei is there a chashash that he'll die today? You would have thought so but meidach gisa at some point the person has to die and and you can't say when that's going to be so the chashash is shema yamus besha'ata. So that's why the Rambam here anchors the chiyuv teshuva in this perspective of shema yamus besha'ata because here he's talking about a teshuva which is kashe lifrosh, a teshuva which is generally speaking—again occasionally there are exceptions, there are lightning bolts—but but but generally speaking it's a long it's a long process. Isn't he speaking also about like specific chata'im here though also where very angry, like every said like מן הכעס מן האיבה, right, was right מן הכעס מן האיבה was potentially like the double lashon? Yeah, but the point is that he's also talking about the lifetime, which is why he needs this perspective. It doesn't have to be talking exclusively about it for this to be the pshat. But doesn't it sound like he needs this perspective also for chata'im? Well, I don't know, or maybe maybe מן הכעס מן האיבה, maybe you're right, maybe maybe we need to go back and revise that havana, maybe. Is this is this Rambam more speaking about teshuva meyira or is he still speaking about teshuva me'ahava? Again, he hasn't tipped he hasn't really tipped his—in Halacha Gimmel itself you don't know I mean either way it's true. I mean Halacha Gimmel is true either way, it's what he says in Halacha Aleph, what he says in Halacha Vuv Ve-zayin where where there are traces of the teshuva me'ahava. Gimmel could be if you just take Gimmel sort of isolated, it could be either that just don't think that the chiyuv teshuva is only for actions be it commission omission it's also for de'os ra'os. Halacha Gimmel.

אל תאמר שאין התשובה אלא מעבירות שיש בהן מעשה כגון זנות וגזל וגניבה. כשם שצריך אדם לשוב מאלו כך הוא צריך לחפש בדעות רעות שיש לו ולשוב מהן. מן הכעס מן האיבה מן הקנאה מן התחרות מן ההיתול ורדיפת הממון והכבוד מרדיפת המאכלים וכיוצא בהן. מן הכל צריך לחזור בתשובה. ואלו העוונות קשים מאותן שיש בהן מעשה שבזמן שאדם נשקע באלו קשה הוא לפרוש. וכן הוא אומר יעזוב רשע דרכו ואיש און מחשבותיו.

So the Rambam seems to there are several instances where within Mishneh Torah itself where the Rambam interprets pesukim in two different ways on two different levels and it's clear that these are not instances of contradiction but rather the Rambam is saying, well, a pasuk can and does mean can and does have multiple meanings. So if you go back to what is how's the Rambam teitching based on on our halacha here? So how is the Rambam learning pshat in יעזוב רשע דרכו ואיש און מחשבותיו? Darko refers to the way the Rambam spoke in Hilchos Deos that the deos of a person are drachim מצווים אנו ללכת בדרכים אלו הבינונים. So clearly it's here the Rambam's being medayek darko means I'm not taka talking about the specific maisim as much as I'm talking about something more general. I'm talking about deos. That that's lichora how he's interpreting the significance of darko. And ve'ish on machshavotav again because the deos raos are things which are internal, internal, independent of how or whether they they manifest themselves. If a person never manifests kinah but but he feels kinah, that's also something that that a person should be looking to be mesaken. So that's how he interprets the pasuk here. To go back to Perek Bais, Halacha Bais, Bais Bais.

ומה היא התשובה היא שיעזוב החוטא חטאו ויסירו ממחשבתו ויגמור בלבו שלא יעשהו עוד שנאמר יעזוב רשע דרכו ואיש און מחשבותיו.

So clearly here the Rambam is not talking about midos raos, right? Midos raos he's first introducing in Perek Zayin that there's a chiyuv teshuvah on midos raos also. Here he's talking again about what he talked about in Perek Aleph

כל מצות שבתורה בין עשה בין לא תעשה אם עבר אדם על אחת מהן בין בזדון בין בשגגה.

He's talking about doing teshuvah for maisim. And in this context he's quoting the pasuk יעזוב רשע דרכו ואיש און מחשבותיו and here what it means is that ya'azov rasha darko is is presenting the yesod of azivas hacheit. He has to stop doing those actions that the derech here doesn't mean again in the sense of deos. Maybe it means actions that he's done habitually but but it's clearly referring to actions and ve'ish on machshavotav is the source again not for teshuvah on deos raos but for the requirement that as part of teshuvah yesirenu mimachshavto. That whether it means looking forward a person should have no hava amina of cheit. Not just I'm gonna try hard but you never know, it's a difficult thing to do. No, yesirenu mimachshavto, it's impossible, I'll never ever do it again. Or maybe yesirenu mimachshavto means a person can't have some kind of nostalgia thinking back about the cheit. That also is is something that that contradicts teshuvah. Whatever the yesirenu mimachshavto means, but either way that's the pshat in ve'ish on machshavotav. So it's not a stira, just you have several examples of this in the Rambam where the Rambam quotes the same pasuk in different places and implicitly he's saying pshat differently in the in the pasuk. Here there's another point here that I'm not sure about. No, the Rambam says כשם שצריך אדם לשוב מאלו line three here in the halacha,

כשם שצריך אדם לשוב מאלו כך הוא צריך לחפש בדעות רעות שיש לו ולשוב מהן.

So let's just first try to translate that line. כך הוא צריך לחפש בדעות רעות שיש לו. So lechapes lichora means to to search, right? He has to search to identify what midos raos he has. The question is by teshuvah on maisim on עבירה שיש בהן מעשה. Is a person mechuyav also to be searching or it's only if he's aware of cheit? Does a person have to be reviewing every transaction he ever had, every, his performance on the job to see whether or not he was ever nichshal in gezel, or no? If he's aware, he's aware of gezel, he has to do teshuvah. Now it is true that in Perek Hey, which again, so in Perek Aleph, in Perek Beis, lechora there's no, I don't know if there's any indication that a person has to go looking for cheit. שגיאות מי יבין מנסתרות נקני. There's no indication that a person has to be actively looking for cheit. It's just that when he's aware of cheit, he has to respond, כשיעשה תשובה וישוב מחטאו וחייב התוודות. Now it is true what possibly muddies the waters here a little bit, if you take a look in Perek Hey Halacha Aleph, the same halacha we referred to before. Again, so the Rambam is presenting the yesod of the bechirah chofshis. Hu sheYirmiyahu omer, if you have or sorry, it's Halacha Beis, Perek Hey Halacha Beis, take a look rabosai. Hu sheYirmiyahu omer

מפי עליון לא תצא הרעות והטוב כלומר אין הבורא גוזר על האדם לא להיות טוב ולא להיות רע.

Continue.

וכיון שכן הוא נמצא זה החוטא הוא הפסיד את עצמו.

Self-destructive. Cheit is self-destructive.

ולפיכך ראוי לו לבכות ולקונן על מה שעשה לנפשו וגמל לה מפי רעה

hu shekasuv acharav מה יתאונן אדם חי גבר על חטאו. Right, that's the punctuation on מה יתאונן אדם חי גבר על חטאו is like מה נורא המקום הזה. It's not a question, it's an exclamation. Exclamation point, not question mark. מה יתאונן אדם חי גבר על חטאו v'chazar v'amar

הואיל ורשותנו בידנו ומדעתנו עשינו כל הרעות ראוי לנו לחזור בתשובה ולעזוב רשענו שהרשות עתה בידנו

hu shekasuv acharav נחפשה דרכינו ונחקורה ונשובה עד השם. So he's quoting the pasuk again from Eicha, written by Yirmiyahu Hanavi, nachpesah deracheinu venachkorah, and he's lechora certainly not limiting it to teshuvah on deos ra'os. So then maybe there is no diyuk here of the... But the emes is that it still seems that there is a diyuk for the following reason, because the context in which the Rambam quotes nachpesah deracheinu venachkorah here is clearly where there's already a yedi'as hacheit. And the nachpesah deracheinu venachkorah maybe is how to do teshuvah. How to do teshuvah, right? Kabbalah l'haba requires strategizing. It's all the resolve in the world, well, resolve can be very strong, but if it's not accompanied by sort of strategizing how to be able to implement it, the chances of it succeeding often drop. So the nachpesah deracheinu venachkorah here you're talking is not to uncover cheit because in the sequence that the Rambam's describing, no, there is cheit, מפי עליון לא תצא הרעות והטוב. A person sees the ra'os. He sees the ra'os that he did, and that's why מה יתאונן אדם חי ראוי לו לבכות ולקונן, and that's why he should do teshuvah. So the nachpesah deracheinu venachkorah seems to be the chipus is to see how I can, how can I do teshuvah, how can I strategize to make good on this kabbalah. Masheken over here, the Rambam does seem to be saying כשם שצריך אדם לשוב מאלו. So why didn't he just say כך הוא צריך לשוב מדעות רעות שיש לו? You see the lashon rabosai? He should have said

כשם שצריך אדם לשוב מאלו כך הוא צריך לשוב מדעות רעות שיש לו.

And the Rambam, he doesn't say that, right? He adds לחפש בדעות רעות שיש לו. So you tochein that the mashma'us here is as follows: that there's a difference in the chiyuv teshuvah on ma'asim. As opposed to the chiyuv teshuvah on midos. The chiyuv teshuvah on ma'asim so the chiyuv teshuvah is when there's yedias hacheit. I'm aware of a cheit of gezel, gneivah, vechulu, so then that's mechayiv in teshuvah. But the chiyuv teshuvah on deos ra'os is lachapeis. Is not just if I'm aware of כעס איבה קנאה תחרות or any of that list. No, but but it's for the person to make the cheshbon hanefesh and and the sevara would be a sevara pishuta. Ma'asim, a person's not mechuyav to go looking because the ma'asim they happen. They're there, they're they're in front of a person's eyes to to provide him with the yedias hacheit. The mida, again, to the extent that it's the mida is always something internal. It's not something that the that a person never a person is shoveir keilim bachamaso, so it's in front of him that he broke the keilim. But he it requires the chipus for him then to connect the dots that the reason he he broke the keilim was bachamaso, was because of his because of his because of his anger vechulu. So by definition so so often they can't and they won't be a yedias hacheit unless the person makes the cheshbon hanefesh. Veyitachen that's what the Rambam is saying, that's why it's כשם שצריך אדם לא לחפש ולשוב מאלו. No, when it comes to ma'asim, the yedias hacheit is mechayiv. Ma she'ein kein when it comes to midos is כפי לו צריך לחפש. He has to he has to actively be mechapeis. Okay, we'll we'll stop.