Likkutei Sichos, Vol. XXXIII, p. 85ff.

I.

This week's Torah reading refers to the spies as a "congregation."[1] They were ten [in number], (for Yehoshua and Caleb were not included among them). From this, our Sages[2] derive the concept that any ten Jews who join together are considered "a congregation."[3]

It is necessary to explain[4] why this law, which emphasizes the unique positive quality of a congregation with regard to matters of holiness (- "Any matter of holiness should not be [recited] in [a quorum of] less than ten"[5] -) is derived from [the narrative of] the spies (of whom it is said: "How long will this evil congregation exist?").[6]

It is true that the laws involving a holy congregation[7] also apply with regard to a wicked person. [For even he] "is counted among the quorum of ten with regard to all matters of holiness... (for) a Jew, even if he sins, is a Jew.[8] He retains his holiness and has not departed from the collective of the Jewish people."[9]

Nevertheless, on the surface, this is an insufficient explanation. {[Firstly,] it is possible to say (and this appears to be the simple meaning of the Biblical narrative) that the spies were included in the category of "those who rebel against G-d," (as Caleb exhorted them:[10] "Do not rebel against G-d"). According to Jewish law,[11] it is not so simple to postulate that "those who rebel" can be included in a quorum of ten with regard to matters of holiness. [In particular, this applies with regard to the instance at hand,] for all ten could be deemed "those who rebel."}

[In addition,] the derivation of the concept that a congregation must include ten also applies to the "congregation" of a Sanhedrin,[12] [a Jewish court, of whom it is said:][13] "And the congregation shall judge... and the congregation shall save." Obviously, a wicked person cannot be included in such a congregation.[14] [Thus the question remains unresolved.]

It is possible to explain that this is one of the instances where the concepts stated in nigleh, the revealed dimension of the Torah, allude to the explanations in pnimiyus haTorah, Torah's mystic dimensions. [In pnimiyus haTorah, it is explained that] the spies were on a very elevated spiritual level.[15] Not only was their intent not to rebel in the simple sense, Heaven forbid, but instead, [their actions reflected] their very lofty spiritual rung,[16] as will be explained at length.

{As clarified in several sources, nigleh and pnimiyus haTorah are one Torah. [Certainly,] each discipline has its own rules and general principles, and "we do not derive halachah from aggadah."[17] Nevertheless, since in essence they are one Torah, they share a connection, bond, and even oneness (to the extent that the Zohar[18] describes them with the analogy of the body and the soul). Even the concepts in pnimiyus haTorah which, on the surface, do not conform to the simple meaning of the narrative and the halachah, have a source in nigleh,[19] sometimes through allusion and sometimes explicitly.

Similarly, with regard to the matter at hand: According to the simple meaning of the narrative (and in general, according to [the understanding of the matter in] nigleh), the sin of the spies was severe, and because of it they themselves were punished, as were the entire generation that journeyed through the desert. Nevertheless, we are forced to say that even according to nigleh, there is an allusion to the high level of the spies that is explained in pnimiyus haTorah.}

II.

In the teachings of Chassidus ([i.e.,] pnimiyus haTorah), it is explained[20] that the spies did not want to enter Eretz Yisrael because of their very lofty level of Divine service.[21] They did not want to lower themselves to enter a pattern of life that would require:[22] "For six years you shall sow your field," i.e., to involve themselves in ordinary material and physical activities. As R. Shimon bar Yochai states:[23] "Should a person plow... and sow...? If so, what will be with the Torah?" Instead, [the spies'] entire will and desire (was to continue [the pattern of life which began with] the Giving of the Torah) and remain in seclusion in the desert, isolated from life within a settled community, without having to deal with the challenges of earning a livelihood. (For in the desert, G-d provided for their needs with the manna, "bread from heaven,"[24] and water from Miriam's well.[25] The Clouds of Glory accompanied them, killing the snakes and scorpions [before them], and laundering their clothes.)[26] This, [they felt,] is the true way to study the Torah and attach oneself to G-d. As our Sages comment:[27] "The Torah was given (to be elucidated) only by those who partook of the manna."

{They erred in this, for there is a greater advantage in following the pattern of life in Eretz Yisrael, fulfilling the mitzvos dependent on living in the [Holy] Land - and in general, mitzvos involving deed - that surpasses [the heights of] clinging [to G-d experienced] in the desert.}

On this basis, it is possible to explain why the definition of a holy congregation is derived from the use of the term "congregation" with regard to the spies. This alludes to the concept that the sin of the spies should not be understood according to its simple meaning. Instead, they erred in the above-mentioned manner, for they thought that theirs was the fundamental path in Divine service.[28] [Because of this error,] with regard to their elevated rung in Divine service - and also (and this could be considered the primary factor) because they attempted to influence the Jewish people at large - this is considered a great and serious transgression.

III.

It is possible to make a further conclusion: The concept that the spies' conduct has a source in holiness is alluded to and can be derived from the fact that [although as a result], their generation remained in the desert for forty years,[29] they did not suffer a life of travail and difficulty. On the contrary, their lives were characterized by tranquility. For the entire forty years, they had manna as food, water from Miriam's well, and protection from the Clouds of Glory (as explained above).

On the surface, the demand and the desire of the spies and their entire generation was to remain in the desert and not enter Eretz Yisrael. How is it appropriate that [this is what actually happened]? Their request was fulfilled and they remained in the desert in tranquility while being protected by G-d's cloud during the day and the night.

{Moreover, as is well known,[30] the punishments of the Torah are intended to correct the corresponding sin, until the situation becomes the opposite of the sin. If so, the ["punishment" given the spies] certainly raises questions. For the desire of the spies was not nullified; their sin ([i.e., their unwillingness to] enter Eretz Yisrael) was not corrected and undone. Instead, they were given what they had desired. The entire generation remained - for the full span of their years - in the desert!

One might say that they were not worthy of entering Eretz Yisrael because of their sin. (Since they spurned Eretz Yisrael, they therefore did not merit to enter it.) Nevertheless, explanation is required: Why was their punishment to remain in the desert in tranquility, protected by the Clouds of Glory, led by Moshe and Aharon?}

Based on the above explanation (according to pnimiyus haTorah), it is possible to explain the rationale as follows: The spiritual advantage of [remaining in] the desert (which was the spies' intent, an intent for the sake of Heaven)[31] is [fundamentally] not an error. (It did, however, lead to a deed that was in error.)

Dwelling in the desert, amidst the Clouds of Glory, is in itself an act of holiness. [The spies] thought that this was the ultimate purpose. [In truth, however,] this advantage is merely a preparatory stage to enter Eretz Yisrael. For in order to reach the elevated rung associated with entering Eretz Yisrael, it was necessary to undergo the preparation and training gained by remaining in the desert for forty years.

IV.

By first explaining Rambam's statements in Hilchos Teshuvah, we are able to elucidate the above concept ([derived from] pnimiyus haTorah) in a halachic context.

In ch. 10 of Hilchos Teshuvah,[32] Rambam writes:

A person should not say: "I will fulfill the mitzvos of the Torah and occupy myself with its wisdom in order to receive all the blessings contained within it" or "...in order to merit the life of the World to Come."

[Nor should he say:] "I will eschew all the sins that the Torah warned against in order to be saved from the curses it contains" or "...in order not to be cut off from the life of the World to Come."

It is not fitting to serve G-d in this manner. One who serves in this manner serves out of fear. He is not on the level of the prophets, nor is he on the level of the wise. The only ones who serve G-d in this manner are the common people, the women, and children. They are educated to serve [Him] out of fear until they increase their knowledge and serve [Him] out of love.

In the preceding chapter, Rambam had stated:[33]

For this reason, all of Israel, [including] their prophets and their wise men, yearned for the era of Mashiach, so that they would find rest from [the oppression of the gentile] ruling powers who do not allow them to occupy themselves in the Torah and mitzvos as is befitting. [In this way,] they would find tranquility and grow in wisdom in order to merit the life of the World to Come.

On the surface, explanation is required: How is it possible [for Rambam] to say: "It is not fitting to serve G-d in this manner. One who serves in this manner... is not on the level of the prophets, nor is he on the level of the wise" when he explicitly stated previously[34] that this is the path of the prophets and the wise[35] (and hence, "All of Israel, [including] their prophets and their wise men, yearned for the era of Mashiach")? Seemingly, this does represent the level of the prophets and the wise men.[36]

On a simple level it is possible to explain that two different subjects are being discussed. Ch. 9 does not discuss the manner in which the mitzvos should be observed, but instead explains the meaning and the essence of the reward for the mitzvos in the life of the World to Come.[37] [It states that the life of the World to Come is] "the consummation of the reward in its entirety and the final good which will not cease or be reduced."[38] Therefore, "all the prophets yearned for it,"[39] and "David so earnestly yearned for the life of the World to Come."[40] And for this reason, "all of Israel, [including] their prophets and their wise men, yearned" for an ideal situation to prevail within the world[41] in the era of Mashiach. For it is only in this manner (that they will be able to occupy themselves in the Torah and its mitzvos in a fitting manner and thus merit the life of the World to Come).

In ch. 10, by contrast, Rambam speaks about the desired approach to the Torah and its mitzvos; that a person's intent in observance should not be to merit the life of the World to Come, but instead should be motivated by love. Thus, although one should desire the life of the World to Come, this should not be his purpose in observing the Torah and its mitzvos.[42] Instead, it should be an independent matter.[43]

This distinction, however, appears somewhat forced. For the wording: "They would find tranquility and grow in wisdom so that they would merit the life of the World to Come" indicates that ultimately, their thought and their intent (even when they are not in the midst of observing the mitzvos) is that their observance is [intended] to enable them to merit the life of the World to Come.

V.

[This difficulty can be resolved through an explanation of Rambam's understanding of what it means to "serve G-d out of love." He] continues [to explain that concept] in ch. 10 (in a separate halachah):

One who serves [G-d] out of love occupies himself in the Torah and its mitzvos and walks in the paths of wisdom without any ulterior motive, not because of fear of evil or in order to acquire good. Instead, he does what is true[44] because it is true, and ultimately, good will come because of it.

This is a very elevated rung. Not every wise man merits it. It is the rung of Avraham our Patriarch whom the Holy One, blessed be He, called:[45] "He who loved Me," because his Divine service was motivated by love.

Clarification is necessary: On the surface, here also, Rambam appears to be contradicting his own statements. For in the first halachah, he states that Divine service motivated by fear is the path of "the common people, the women, and children," and is not "the level of the prophets, nor... the wise," implying that the Divine service of the prophets and the wise is motivated by love. Yet in halachah 2, he states that Divine service motivated by love "is a very elevated rung. Not every wise man merits it." Implied is that this rung is not attained [even] by the prophets and wise men.

Moreover, at the conclusion of halachah 1, Rambam writes that the common people should be "educated to serve [Him] out of fear until they increase their knowledge and serve [Him] out of love." One can infer that Divine service motivated by love is relevant to every person. Nevertheless, in halachah 2, he describes service motivated by love as "an elevated rung," above the reach of even [many of] the wise.[46]

VI.

Accordingly, it would appear appropriate to [make the following distinction]. The occupation with the Torah and its mitzvos "in order to merit the life of the World to Come" spoken of by Rambam in ch. 9 does not mean that one is motivated by the idea of receiving [a portion in] the World to Come as a reward. Instead, one's intent is to reach [a level of awareness that enables him] to continue to perform his Divine service of the Torah and its mitzvos in a manner appropriate for the World to Come.[47]

To explain: With regard to the love of G-d, Rambam continues [to elaborate]:[48]

What is [the degree of] love that is befitting? That one should love G-d with a very great, excessive, and fierce love until his soul is bound up in the love of G-d and he is obsessed with it at all times.

And at the conclusion of that chapter, he states:[49]

It is well known and clear that love for the Holy One, blessed be He, will not become attached within a person's heart until he becomes obsessed with it at all times....[50]

One loves the Holy One, blessed be He, only [as an outgrowth of] the knowledge with which he knows Him.... Therefore it is necessary for a person to seclude himself to comprehend and to contemplate wisdom and concepts that make His Creator known to him.

Implied is that the definition of loving G-d is that one's soul (and one's mind) are attached to Him. The consummation of this approach will be in the World to Come, as Rambam writes in his description of that realm in ch. 8: [51]

"The righteous will sit with their crowns on their heads and delight in the radiance of the Divine presence...." "Their crowns on their heads" [is an analogy referring to] the knowledge they attained which served as the medium that enabled them to merit the life of the World to Come. It will accompany them and it will be their crown....

"Delight in the radiance of the Divine presence": [This means] that they know and grasp [the dimensions] of the truth of the Holy One, blessed be He, which they [can]not know [while] in a dark and lowly body.

Therefore Rambam states:[52] "This is the reward that surpasses all other rewards and the goodness that surpasses all other goodness." [Although the righteous are described] as "sitting" and "delighting," they will have no rest,[53] [but instead, will "proceed from strength to strength"].[54]

[According to this approach,] the life of the World to Come is not (only) a reward for one's observance of the Torah and its mitzvos, it is a perpetuation [of one's Divine service] and an ascent, [making possible] a continuous movement toward consummate attachment to G-d through the Torah and its mitzvos.

Based on the above, we can appreciate the distinction between Rambam's statement at the beginning of ch. 10:

A person should not say: "I will fulfill the mitzvos of the Torah and occupy myself with its wisdom in order to receive all the blessings contained within it" or "...in order to merit the life of the World to Come."

and his statement in ch. 9 that:

All of Israel, [including] their prophets and their wise men, yearned for the era of Mashiach, so that they would find rest from [the oppression of the gentile] ruling powers who do not allow them to occupy themselves in the Torah and mitzvos as is becoming. [In this way,] they would find tranquility and grow in wisdom so that they would merit the life of the World to Come.

The yearning of the Jewish people for the era of Mashiach is in order that they will "grow in wisdom so that they would merit the life of the World to Come." The intent is not to receive a reward, i.e., compensation for their Divine service. Instead, their intent is to merit the ultimate consummation of their love and attachment to G-d (which was mentioned previously),[55] i.e., to be obsessed with it at all times. This will come through increasing and enhancing one's wisdom in the era of Mashiach.

In ch. 10, by contrast, when Rambam speaks critically of performing the Torah's mitzvos for the sake of meriting the life of the World to Come, [his intent is that one should not seek a portion in the World to Come] as a reward for his Divine service. For this reason, Rambam mentions "the life of the World to Come" together with "receiv[ing] all the blessings contained within," i.e., different dimensions of benefits and reward he receives for his Divine service.[56] [He emphasizes that] since one's intent [in this case] is not to reach the perfection of Divine service but only to receive a reward, he should avoid this approach to Divine service.

{Within this [lesser] category [of Divine service], however, there are two approaches:

1. In the beginning of ch. 10, Rambam states:

   A person should not say: "I will fulfill the mitzvos... in order to receive all the blessings..." or "...in order to merit the life of the World to Come."... [Nor should he say,] "I will eschew all the sins... in order to be saved from the curses [the Torah] contains" or "...in order not to be cut off from the life of the World to Come."

   This is intended to [teach one to rise above] Divine service motivated by fear. [He should not] serve G-d because he fears for his spiritual life,[57] and therefore he serves G-d so that he will have a life of repose in this world ([i.e.,] "be saved from the curses"). Or (if his spiritual life is important to him), he seeks that his soul merit the eternal life of the World to Come ("in order not to be cut off from the life of the World to Come").

2. In halachah 4, Rambam writes:

   The Sages of the early generations declared: "Perhaps you will say: 'I will study Torah so that I will become wealthy,'... '...so that I will receive reward in the World to Come.'[58] Therefore the Torah teaches[59] [that observance must be] 'to love G-d.'"

   In this instance, the person seeks to receive a reward (not because of his fear for his spiritual life, but) rather as compensation for his Divine service: (either material compensation, "I will become wealthy," or spiritual compensation "I will receive reward in the World to Come"). This is a less refined level [within the category of] serving G-d for an ulterior motive.}[60]

VII.

Although the desire of the wise and the prophets to attain the life of the World to Come is a continuation and a higher plane within their Divine service of love, there is a higher level of Divine service that "not every wise man merits." This is the new dimension that Rambam introduces in halachah 2,[61] "the rung of Avraham our Patriarch," "do[ing] what is true because it is true."

The advantage of this rung of Divine service can be explained as follows: When one's Divine service is motivated by an ordinary level of love {which is possessed by every Jew (and certainly) by "the prophets and the wise,"} one's involvement in the Torah and its mitzvos is in order to connect and attach himself to G-d. Thus his involvement in the Torah and its mitzvos is not focused on [the Torah and its mitzvos themselves], but on an ancillary [purpose and] desire. [He is not observing the Torah and mitzvos for their own sake, but in order to achieve connection with G-d.]

When, however, his Divine service is motivated by [a higher level of] love, "he does what is true because it is true." [His motivation transcends all personal intent,] not only Divine service for the sake of receiving a reward. For he has no external motivation for his Divine service, not even the purpose of clinging to G-d, which is the intent of knowing G-d and loving Him. Instead, "he does what is true because it is true"; because it is G-d's commandment and will. For fulfilling G-d's commandments is inherent truth.

Rambam describes this rung of service as "a very elevated rung," ([surpassing] "the level of the prophets" and "the level of the wise" mentioned in the previous halachah). For it is impossible to say that this level is attained by all the wise. On the contrary, "Not every wise man merits it." Instead, it is "the rung of Avraham our Patriarch whom the Holy One, blessed be He, called: 'He who loved Me.'" For in order to reach this great level ("do[ing] what is true because it is true") one must reach a very high level of love [of G-d].

VIII.

Based on the above, we can clarify [the connection of the above concepts to] the spies and the generation that wandered through the desert: The spies (and the generation that wandered through the desert as a whole) were on a very high level. They did not want to lower themselves and perform ordinary work in Eretz Yisrael,[62] because this approach would not enable them to occupy themselves in Torah study as is befitting. Instead, they would spend the majority of their days involved "in matters which the body requires."[63]

They desired to continue and to advance,[64] following the pattern of life in the desert where "good things flow in abundance"[65] as elucidated above (manna from Heaven, water from Miriam's well, and the Clouds of Glory that accompanied them). They had nothing to upset them while performing their Divine service. Being undisturbed would enable them to "find tranquility and grow in wisdom in order to merit the life of the World to Come." As Rambam states, this is the desire of "all of Israel, their prophets, and their wise men."

Their desire to remain in the desert reflects a lofty level of attachment to G-d: Divine service motivated by love.[66] Nevertheless, by entering Eretz Yisrael, they would have reached an even higher level, the fulfillment of G-d's commandments without any external motive at all, [i.e.,] "do[ing] what is true, because it is true."

Attaining this rung requires a higher level of love. The fact that the spies and the generation that wandered through the desert desired to remain there and not to enter Eretz Yisrael indicates that they had not yet reached this perfect level of attachment and higher plane of love.

For this reason, the Jewish people remained in the desert in an atmosphere where nothing disturbed them from studying the Torah and clinging to G-d in a consummate manner, amidst repose and tranquility. In this manner, they would "increase their knowledge" and reach perfection in their souls' attachment [to G-d].[67] After this, in the following generation, i.e., on a new and higher level, they would enter Eretz Yisrael to fulfill G-d's commandments - both through the actual entry into the land and through the observance of mitzvos with physical objects in the land - for this service emphasizes that one "does what is true because it is true."

It is possible to explain that this is the intent of the statements that Yehoshua and Caleb made in response to the entire congregation of the Jewish people:[68] "If G-d desires us... and will bring us." Implied is that the entry into Eretz Yisrael is connected with G-d's desire for the Jewish people.[69] [Entering into Eretz Yisrael] reflects G-d's desire and will, and this act leads to the revelation of G-d's desires for [the Jewish people]. [This reflects] a higher level of attachment between the Jewish people and G-d than the bond achieved through increasing one's wisdom in the desert.

IX.

When Rambam mentions that [one who truly loves G-d] "does what is true because it is true," he concludes: "Ultimately, good will come because of it." The inclusion of this phrase raises a question, for seemingly, he is speaking about a wise man who is not at all concerned with the good that he will receive because of his Divine service.

It is possible to explain that [the difficulty is resolved by] carefully considering the intent of the expression: "Ultimately, good will come because of it."[70] Implied is that when a person "does what is true because it is true," the good that results will be more elevated than the ordinary conception of good[71] in the World to Come.[72] Accordingly, because of his connection and his soul's clinging to G-d, he reaches a higher level of fulfillment[73] than someone whose study of the Torah and observance of the mitzvos is motivated by a desire to connect and cling to G-d.

On this basis, we can understand Yehoshua's and Caleb's previous statements:[74] "The land is very, very good."[75] Through Divine service in the desert, studying the Torah in a manner that allows us to devote ourselves to its wisdom undisturbed, we merit "to see the goodness of G-d in the land of life,"[76] i.e., in the World to Come which is "a very great good that has no comparison among the forms of goodness in this world." As Rambam states in Hilchos Teshuvah:[77] "This goodness is infinitely great with no comparison or likeness. This is what is meant by David's statement:[78] 'How great is the goodness that You have hidden away for those who fear You.'"

For through the entry into Eretz Yisrael and through the observance of the mitzvos in that land - i.e., through carrying out Divine service in a manner [indicative of how] "G-d desires us," "doing what is true because it is true" - we merit a very great level of goodness. [This goodness is not described by using the adjective] meod, "very," only once. (That would allude to a level of goodness above the capacity of man to receive in this world, i.e., the goodness of the World to Come.) [Such goodness] would come as a result of Divine service on the level of meod, i.e., "a very great, excessive, and fierce love until his soul is bound up in the love of G-d and he is obsessed with it at all times." Instead, [the verse uses the adjective] "very" twice, meod, meod, referring to the Divine service described by Rambam: "He does what is true because it is true, and ultimately, good will come because of it."[79]

The goodness that comes as a result of this elevated plane of Divine service is exceedingly great, even when compared to [the goodness that results from] the "very great, excessive, and fierce love" that relates to the level of meod. For [this higher level of love] indicates that the person is entirely batel to G-d.

X.

The fact that the Torah - which is eternal instruction - relates the narrative of the spies and the generation that wandered through the desert, and the response of Yehoshua and Caleb to their complaint, indicates that every Jew has the potential to serve G-d on the level called for by Yehoshua and Caleb, higher than "the very elevated level" of Divine service manifested by the spies (and the generation that wandered through the desert).

What is implied is that the advantage of carrying out mitzvos that involve deed in Eretz Yisrael leads to "This land is very, very good." (The repetition of meod) does not apply only to the people who entered Eretz Yisrael after 40 years in the desert. Instead, it is applicable to all Jews who observe mitzvos [motivated by kabbalas ol and] because they are G-d's commandments. This kabbalas ol possesses an advantage over the attachment to G-d motivated by love.

It is possible to say that this concept is also implicit in Rambam's words. In continuation of his statements concerning "the advantage of Avraham our Patriarch whom the Holy One, blessed be He, called 'He who loved Me,'" Rambam writes: "This is the quality about which we have been commanded by G-d, via Moshe, as it is written:[80] 'And you shall love G-d, your L-rd.' When a person loves G-d as is befitting, he will immediately [be inspired to] fulfill all the mitzvos out of love." (In the halachah that follows, he continues to explain: "What is meant by loving Him as is befitting?")

On the surface, Rambam's statements are problematic. After stating that "This is a very elevated rung. Not every wise man merits it," how is it possible to say: "This is the quality about which we have been commanded... via Moshe," i.e., that it is a mitzvah which every Jew is commanded to observe?[81]

This, however, points to the concept Rambam is teaching us: "Not every wise man merits it" [refers to merit] on the basis of his own independent efforts and Divine service. Nevertheless, (through and) empowered by G-d's command ([communicated] via Moshe), every individual can attain this level.

XI.

There is, nevertheless, a necessity for further clarification: Love is an emotion in a person's heart that is attained through meditation on the greatness of G-d, as Rambam states at the conclusion of ch. [10 of Hilchos Teshuvah] (and in Hilchos Yesodei HaTorah).[82] What is meant by stating that every Jew can attain the level of love that is befitting, equivalent to the rung of Avraham our Patriarch?

The question can be resolved based on Rambam's statements in halachah 4:

The Sages of the early generations declared: "Perhaps you will say: 'I will study Torah so that I will become wealthy,' '...so that I will be called a rabbi,' '...so that I will receive reward in the World to Come.' Therefore the Torah teaches: [I will study Torah] 'to love G-d.' Everything that you do, you should do solely out of love." Moreover, our Sages said... and the great Sages would instruct their wise students...:[83] "Do not be like servants...."

On the surface, why did Rambam wait until after explaining the heights of serving G-d out of love (the level of Avraham our Patriarch described in halachah 2), and explaining the nature of the love that is befitting (as described in halachah 3), to negate the intent of serving G-d "so that I will be wealthy"? Seemingly, it would have been appropriate to [negate such motivation] in halachah 1 [which teaches a person to rise above] Divine service motivated by fear: "A person should not say: 'I will fulfill the mitzvos of the Torah... in order to receive all the blessings.'"

{Since this is a lower level of service of G-d - for an ulterior motive (as stated in sec. VI) - it would seem appropriate to negate the manner of Divine service for these ulterior motives before elaborating on the greatness of Avraham's level (i.e., the love that is befitting).}

It is possible to explain that in this manner, Rambam is emphasizing that Divine service motivated by love, "about which we have been commanded by G-d, via Moshe," is relevant for every Jew, even those on a very low level who, left to themselves, would "study the Torah to become wealthy."

To explain: There are two levels within "the love that is befitting":

1. Feelings of love within the heart. "This is a very elevated rung." In particular, this is the level of Avraham, and as Rambam explains in halachah 3: "What is [the degree of] love that is befitting? That one should love G-d with a very great, excessive, and fierce love until his soul is bound up in the love of G-d."

2. [A level that relates] even to someone who has not reached the level of Avraham, to love G-d in a manner that is befitting (which will lead a person to "do what is true because is true"). On the contrary, such a person desires to study the Torah to become wealthy. Nevertheless, even such a person is given the directive "'to love G-d.' Everything that you do, you should do solely out of love."

[Implied is that] even someone who does not feel the love that is befitting in his heart can, nevertheless, cause himself to act as motivated by love,[84] because he was commanded to do so by G-d. [He will conduct himself like those] on that "very elevated rung," "do[ing] what is true because it is true."[85]

This is reflected by Rambam's statements in halachah [5]. ([In that halachah,] he defines what is meant by avodah lishmah, Divine service for its own sake, and avodah shelo lishmah, Divine service for an ulterior motive. He also quotes [the principle] stated by our Sages:[86] "A person should always occupy himself in the Torah shelo lishmah, for out of service shelo lishmah will come service that is lishmah.") Afterwards, he states:

When one teaches children, women, and most of the common people, one should teach them to serve out of fear and for the sake of a reward. As their knowledge grows and their wisdom increases, this secret, [i.e., the importance of Divine service without an ulterior motive,] should be revealed to them gradually. They should be habituated to this concept gently until they comprehend it and know it and serve Him out of love.

This statement is seemingly extraneous. In halachah 1, Rambam stated that one should be educated to serve out of fear until he increases his knowledge and serves out of love. Why was it necessary to repeat it?

The repetition, however, emphasizes that "this secret," i.e., the highest levels of love as manifested by Avraham "who loved Me," can be manifest by "children, women, and the common people." (They must, however, be "habituated... gradually and... gently.") For since "we have been commanded by G-d, via Moshe" about such love, through studying the Torah and observing the mitzvos[87] [solely] because they are G-d's commandments, every Jew - even if he does not have feelings of love revealed within his heart - can certainly come to observance and study lishmah, "serving Him out of love."[88]

(Adapted from Sichos Shabbos Parshas Shelach, 5746)

   

Notes:

1. (Back to text) Bamidbar 14:27.

2. (Back to text) Megillah 23b (quoted in Rashi's commentary to the verse). According to several versions, the concept is also found in Berachos 21b; Sanhedrin 74b (see the Giliyon BeShas, loc. cit.; see the commentary of Rashi and Maharsha, loc. cit).

3. (Back to text) See Rambam, Mishneh Torah, Hilchos Tefillah 8:5; Shulchan Aruch HaRav 55:2 [with regard to the composition of a minyan (quorum) for prayer].

4. (Back to text) See Sefer HaSichos 5704, p. 29.

5. (Back to text) Berachos and Megillah, loc. cit., which develop an equation based on the use of the term lu, in both Vayikra 22:32 and Bamidbar 16:21.

   Sefer HaSichos 5704, loc. cit., cites the verse: "Separate yourselves from this evil congregation," [adding the word "evil" to Bamidbar 16:21]. Either it is a printing error and "evil" is extra, or the intent is to refer to two verses, that verse and the verse in our Torah reading as the Talmud does. [This is indicated by] the conclusion of the passage which speaks about a congregation of ten.

6. (Back to text) Note that the Talmud Yerushalmi, Sanhedrin 1:4 (and Berachos 7:3) quote an opinion which states that the concept is derived from the verse (Bereishis 42:5): "And the children of Israel came to purchase food among the visitors" [which speaks about Yaakov's ten righteous sons].

7. (Back to text) See the wording of Shulchan Aruch HaRav, loc. cit.: "This congregation must be all free, adult males... as was the congregation mentioned further on. For women, servants, and minors are not included."

8. (Back to text) Sanhedrin 44a.

9. (Back to text) Shulchan Aruch HaRav, loc. cit.:14 (based on the Beis Yosef, s.v. kosav bisefer, which quotes HaManhig, sec. 79). See also Tanya, the conclusion of ch. 1, Iggeres HaKodesh, Epistle 23 (p. 136b); Sefer HaMaamarim 5565, Vol. II, p. 964, et al.

10. (Back to text) Bamidbar 14:9. This statement was addressed to the entire Jewish people. Nevertheless, it certainly applies to the spies who, according to the simple meaning of the narrative, (see Rashi's commentary to 14:27) were not only themselves sinners, but were considered "those who cause the many to sin."

11. (Back to text) See the Beis Yosef, loc. cit., which cites the Rashba; Pri Megadim (Eshel Avraham, loc. cit.:10), et al.

12. (Back to text) Mishnah, Sanhedrin 2a.

13. (Back to text) Bamidbar 35:24-25.

14. (Back to text) A distinction can, however, be made. For it is possible to say that although they are not disqualified from being a congregation, they are, however, disqualified from serving on the Sanhedrin.

15. (Back to text) This relates to our Sages' statement (Bava Basra 16a) that the Satan and Peninah acted for the sake of Heaven.

16. (Back to text) See Likkutei Torah, Bamidbar, p. 36d.

17. (Back to text) Talmud Yerushalmi, Peah 2:4. (See the Encyclopedia Talmudit, erech Aggadah.) Moreover, within the category of Halachah itself, [there are distinctions, and] we do not derive laws concerning monetary law from laws concerning the Torah's prohibitions (Berachos 19b).

18. (Back to text) Zohar III, 152a.

19. (Back to text) See Derech Mitzvosecha, p. 5a (and p. 22a). The revealed dimension [of the Torah] is an explanation of its hidden dimension, [analogous to the relationship between] the body and the soul.

20. (Back to text) Likkutei Torah, Bamidbar (p. 37b, 38b), based on the teachings of Kabbalah; Or HaTorah, loc. cit. (p. 443ff.; 455ff.), et al.

21. (Back to text) See Likkutei Torah, Bamidbar, p. 36c-d.

22. (Back to text) Vayikra 25:3.

23. (Back to text) Berachos 35b.

24. (Back to text) Shmos 16:4ff.

25. (Back to text) See Rashi, Bamidbar 20:2.

26. (Back to text) See Rashi, Bamidbar 10:34; Devarim 8:4.

27. (Back to text) Mechilta to Shmos 16:4.

28. (Back to text) Note that although according to the Mishnah (Sanhedrin 108a), the spies will not be granted a portion in the World to Come, from the Zohar III, 276a (in the Raya Mehemna), it appears that they will be granted a portion.

    See also the text Asarah Maamaros (Maamar Chikur Din, sec. II, ch. 8) which offers a renowned interpretation of Rabbi Akiva's statement (Sanhedrin, loc. cit.) that the generation that wandered through the desert will not be granted a portion in the World to Come as meaning that they have no need of the World to Come and that they are above it. (See Likkutei Levi Yitzchak, Igros, p. 358ff.) See also Likkutei Sichos, Vol. XXIII, p. 102.

    Note also the prayer (and the interpretation) of the Alter Rebbe associated with the verse (Tehillim 73:25): "Who do I have in heaven?": "I do not want Your [Gan Eden...]," as cited in Derech Mitzvosecha, Shoresh Mitzvas HaTefillah, sec. 40.

29. (Back to text) We find this expression several times (in both the Written and Oral Law) although actually they remained in the desert for less than 39 years [after this incident]. See Rashi to Bamidbar 14:33.

30. (Back to text) See Likkutei Sichos, loc. cit., p. 98ff.

31. (Back to text) See fn. 15.

32. (Back to text) Halachah 1.

33. (Back to text) Ch. 9, halachah 2.

34. (Back to text) Similar statements are also made in Hilchos Melachim 12:5.

35. (Back to text) In ch. 9, halachah 1 [of Hilchos Teshuvah, Rambam also mentions] "meriting the life of the World to Come." That reference, however, comes in continuation of the promise that G-d will grant us goodness "so that we will not be occupied in matters required by the body throughout our days... but instead, will be free to study wisdom and perform mitzvos to merit the life of the World to Come." This, however, reflects G-d's intent and not the yearning and intent of man. [Hence, it does not raise a question.] Similar concepts apply with regard to other mentions of "merit[ing] the life of the World to Come" in halachah 1.

36. (Back to text) Similar questions are also raised by Hagahos Emek Melech with regard to Rambam's statements in Hilchos Melachim.

37. (Back to text) In doing so, it continues and concludes the concepts that Rambam began to explain in ch. 8 with regard to "the good that is hidden for the righteous," i.e., the life of the World to Come.

38. (Back to text) Hilchos Teshuvah 9:2.

39. (Back to text) Ibid. 8:3.

40. (Back to text) Ibid.:7.

41. (Back to text) This [- a situation where man can live in peace and prosperity -] also represents the thrust of many prayers recited by the Jews [throughout the ages, beginning with] the prayer (and vow) of Yaakov recorded in the beginning of Parshas Vayeitzei.

42. (Back to text) A similar interpretation would also be appropriate for the statement at the beginning of ch. 7: "A person should always strive to do teshuvah in order... to merit the life of the World to Come."

43. (Back to text) As Rambam writes in his Commentary to the Mishnah, in his introduction to Sanhedrin, ch. 10: "The ultimate purpose is the World to Come and one's striving should be directed toward it.... Nevertheless, although it is the ultimate desire, it is not fitting for one who serves G-d out of love to serve Him in order to reach the World to Come."

44. (Back to text) Clarification is necessary concerning the intent of the phrase "what is true." Note Rambam's wording at the beginning of the Mishneh Torah (Hilchos Yesodei HaTorah 1:4): "He alone is true." [There,] according to the simple meaning, the intent is "the truth of His existence."

45. (Back to text) [Yeshayahu 41:8.]

46. (Back to text) There are some manuscript copies of the Mishneh Torah that have a different version of the conclusion of halachah 1. Instead of reading "Not every wise man merits it," they read, "Not every man merits it" {see Sefer HaMada (Jerusalem, 5724)}. (See also Rambam's Commentary to the Mishnah, loc. cit., [which speaks about similar concepts and] states: "This is a very difficult matter and cannot be attained by every person.") [According to the manuscript version,] there is no difficulty. Nevertheless, the majority of the manuscripts and printings of the Mishneh Torah follow the version that states "wise man" (as above).

47. (Back to text) There is a difference in practice resulting from these two approaches. Continuing [to perform one's Divine service] according [to the approach of the World to Come] spurs and encourages one further and further, as our Sages (Koheles Rabbah 1:13) state: "Whoever possesses 100 desires 200. Whoever possesses 200 desires 400." Hence, he does not rest. If, by contrast, [one's intent is to] receive a reward, there is the possibility that he will be content with his portion, rest, [and cease to strive higher].

48. (Back to text) Ch. 10, halachah 3.

49. (Back to text) Ibid., halachah 6.

50. (Back to text) It is possible to say that halachah 3 is speaking about an instance where one's love of G-d is already lodged in his heart. Thus it speaks of "the love of G-d in the hearts of those who love Him and who are obsessed with Him at all times." Halachah 6, by contrast, speaks about being obsessed intellectually with [G-dliness] so that this leads to the love of G-d [being implanted] within one's heart.

51. (Back to text) Ch. 8, halachah 2, [based on Berachos 17a].

52. (Back to text) Ibid., halachah 3. There are several similar statements found in ch. 8 and the conclusion of ch. 9.

53. (Back to text) See fn. 47.

54. (Back to text) [Moed Kattan 29a, quoting Tehillim 84:8.]

55. (Back to text) See the Avodas HaKodesh, sec. II, ch. 5, which quotes the sage Rabbi Yosef. He does not make such statements in the name of Rambam. (See the interpretation he advances for Rambam's approach.) See also Shelah (p. 47a ff. and the marginal note on p. 49b with regard to Rambam's approach).

56. (Back to text) It is possible to say that in general, this can also be described as [seeking] a reward. When speaking more precisely, it can be considered as serving G-d out of fear rather than seeking a reward as will be explained.

57. (Back to text) To refer to the wording used by Rambam in halachah 5, "so that retribution will not be visited upon him."

58. (Back to text) In this instance, the person is not seeking - as stated in halachah 1 - "to attain the life of the World to Come" (which is the purpose of the observance of the mitzvos, i.e., "the consummation of the reward given for the mitzvos"). Instead, he is seeking an extrinsic reward (according to his own conception). [For some, it is material:] "so that I will become wealthy; so that I be called a rabbi." [Others seek to receive spiritual reward. Instead of being compensated in this world,] they want to receive their reward in the World to Come.

59. (Back to text) [Devarim 11:13.]

60. (Back to text) Note the difference in the wording Rambam uses. In halachah 1, Rambam uses the expression "in order to receive all the blessings...or ...in order to merit," while in halachah 4, he changes his wording and states, "so that I will become wealthy, ...so that I will receive reward in the World to Come." (The implication [of the latter phrase] is that the service is intended for an extraneous purpose.)

61. (Back to text) On a simple level, the wording Rambam uses in halachah 2, "One who serves out of love occupies himself in the Torah and its mitzvos," refers to [Divine service motivated by] love on all levels. However, an analysis of the precise wording he uses reflects the inclusion of a higher level of love.

62. (Back to text) Likkutei Torah, Bamidbar, p. 37a.

63. (Back to text) Cf. Rambam, Mishneh Torah, Hilchos Teshuvah 9:1.

64. (Back to text) For obviously one must "proceed higher in matters of holiness" [Berachos 28a].

65. (Back to text) Cf. Rambam, Mishneh Torah, Hilchos Melachim 12:5.

66. (Back to text) Note Likkutei Torah, Devarim, p. 32c, which, based on the Zohar III, 163b, interprets the phrase (Bamidbar 14:35): "In this desert you shall perish (un,h)," as "In this desert, you shall be perfected."

67. (Back to text) This enables us to understand the interpretation in the text Asarah Maamaros (cited in fn. 28) that the generation that wandered through the desert has no need of the World to Come. Above, it was explained that their desire to remain in the desert paralleled the Jewish people's desire for the World to Come. However, during the forty years that they remained in the desert, they ascended higher from level to level until they reached a very high peak even though they were living in physical bodies on this earthly plane. Thus the level of the World to Come (ordinarily) experienced by souls: "The righteous sit and delight" (Rambam, Hilchos Teshuvah 8:2), would be considered a descent and a decline for them. Hence, they were in no need of it. {See Shaar Maamarei Razal at the beginning of ch. Cheilek in tractate Sanhedrin regarding the different levels within the World to Come. This is not the place for further discussion of the issue (Sichos Shabbos Parshas Shelach, 5747).}

68. (Back to text) Bamidbar 14:8; see Likkutei Torah, Bamidbar, p. 38c.

69. (Back to text) Note the Baal Shem Tov's interpretation of the verse (Malachi 3:12): "And you shall be a cherished land." [The Baal Shem Tov interprets the verse as indicating that just as a cherished land contains unlimited resources of good, so, too, such unbounded potentials are found within the Jewish people] {HaYom Yom, entry 17 Iyar, Kesser Shem Tov (Kehot), Appendix 44}.

70. (Back to text) There are versions [of the Mishneh Torah that read: "Ultimately, the good will come] included within it" (see Rambam, Sefer HaMada, loc. cit.).

71. (Back to text) This reflects a contrast to the statement (Nedarim 62a): "Study out of love and ultimately honor will come."

72. (Back to text) By contrast, Nedarim, ibid., does not speak of the good of the World to Come, but instead states that a person should not study for the sake of being called wise or a rabbi (this concept is mentioned by Rambam in halachah 4). With regard to this, Nedarim concludes: "Ultimately honor will come."

73. (Back to text) See Rambam's statement (Hilchos Teshuvah 9:1): "He merits according to the greatness of his deeds and the abundance of his knowledge," [which implies that] there are different levels within the World to Come. This concept also applies according to the understanding of Ramban (Shaar HaGmul; his perspective is accepted by the teachings of Chassidus; see Likkutei Torah, Vayikra, p. 15c; Derech Mitzvosecha, p. 14b) which interprets the term World to Come as referring to [the Era of the Resurrection when] the souls will be enclothed within bodies. (See Bava Basra 75a; the conclusion of tractate Taanis; Likkutei Sichos, Vol. XIX, p. 67ff.; Vol. XIV, p. 66, fn. 76.) This is not the place for further discussion of this matter.

74. (Back to text) Bamidbar 14:7.

75. (Back to text) See Likkutei Torah, Bamidbar, pp. 37a, 38c; Likkutei Sichos, Vol. IV, Parshas Shelach.

76. (Back to text) Tehillim 27:13; quoted by Rambam, Hilchos Teshuvah 8:7; see also Hilchos Teshuvah 8:3.

77. (Back to text) Hilchos Teshuvah 8:6.

78. (Back to text) Tehillim 31:20.

79. (Back to text) See Likkutei Sichos, Vol. XX, p. 45ff., which explains the reason Rambam speaks about [receiving a reward] in this place.

80. (Back to text) Devarim 6:5.

81. (Back to text) [Trans. Note: And thus within his capacity to attain. If this degree of love is reserved only for those on Avraham's level, how can everyone be commanded to attain it?]

82. (Back to text) Hilchos Yesodei HaTorah 2:1.

83. (Back to text) [Avos 1:3.]

84. (Back to text) See similar concepts in the introduction to Sec. II of Tanya entitled Chinuch Katan (albeit that there the thrust is somewhat different). See also Tanya, ch. 16, and the beginning of ch. 17.

85. (Back to text) [Trans. Note: There are select individuals who perform such self-transcendent Divine service out of conscious feelings of love. Others, however, may not feel this love, but can comprehend the mode of conduct such love would lead to. They conduct themselves in this manner, not as a result of their personal feelings, but because they were commanded to and they are carrying out the command.]

86. (Back to text) [Pesachim 50b.]

87. (Back to text) See Torah Or, the beginning of Parshas Yisro.

88. (Back to text) Implied is a fusion of two motifs: service and love. On a revealed level, service [is more prominent]. See the statement of the Alter Rebbe (and his Divine service that relates to this) as cited in fn. 28.