Mishneh Torah, Repentance 10

Hello there! So glad you're here to explore a little bit of Jewish wisdom with me.

Hook

Ever wonder why we do the good things we do? Is it to get a gold star? To avoid getting yelled at? Or is there something deeper, something that makes our actions feel truly meaningful? Maybe you help a neighbor because it makes you feel good, or you follow a rule because you're worried about the consequences. In Jewish life, we have lots of "mitzvot" – divine commandments or good deeds – that guide our way. But what's the best reason to do them? Is it about avoiding punishment or earning a reward, like a ticket to "the world to come"? Or could there be a higher, more heartfelt way to connect with our actions and with the Divine? Today, we're going to peek into an ancient text that asks just these questions, challenging us to think about the true "why" behind our good deeds. Get ready to have your perspective gently nudged!

Context

Let's set the stage for our wisdom journey today.

• Who: Our guide is a brilliant thinker known as Maimonides, or by his Hebrew acronym, Rambam. He was a superstar Jewish scholar, doctor, and philosopher.
• When: He lived way back in the 12th century! That’s like 800 years ago, mostly in Egypt. Talk about timeless wisdom!
• Where: This text comes from his massive work, the Mishneh Torah. Think of it as a super organized, comprehensive guide to Jewish law and thought, written to make learning accessible to everyone.
• What: The Mishneh Torah is a comprehensive code of Jewish law. It means "Repetition of the Torah."

Today's snippet is from the section on "Repentance," which isn't just about saying sorry. It's about turning back to our best selves, to God, and improving our direction. And a big part of that journey, as we'll see, is understanding why we do what we do. Our text today dives deep into the different motivations people have for following mitzvot – divine commandments or good deeds – and gently nudges us towards the most profound one.

Text Snapshot

Our text, Mishneh Torah, Repentance 10, lays it out pretty clearly:

"A person should not say: 'I will fulfill the mitzvot of the Torah... in order to receive all the blessings... or... the life of the world to come.'... It is not fitting to serve God in this manner. A person whose service is motivated by these factors is considered one who serves out of fear... One who serves [God] out of love occupies himself in the Torah and the mitzvot... for no ulterior motive: not because of fear that evil will occur, nor in order to acquire benefit. Rather, he does what is true because it is true, and ultimately, good will come because of it."

Later, it adds: "God commanded us [to seek] this rung [of service] as conveyed by Moses as [Deuteronomy 6:5] states: 'Love God, your Lord.'"

(You can find the full text here: https://www.sefaria.org/Mishneh_Torah%2C_Repentance%2C_Chapter_10)

Close Reading

This short passage is packed with profound insights. Let's unpack a few of them together.

Insight 1: Why We Do What We Do: Beyond Carrots and Sticks

Maimonides starts by telling us what not to say. It's a common human tendency, right? We often do things for a reward or to avoid a penalty. "I'll clean my room so I can watch TV." "I'll drive carefully so I don't get a ticket." Maimonides points out that when it comes to serving God, this isn't the ideal motivation. He says:

"A person should not say: 'I will fulfill the mitzvot of the Torah... in order to receive all the blessings... or... the life of the world to come.'... It is not fitting to serve God in this manner. A person whose service is motivated by these factors is considered one who serves out of fear."

He’s talking about doing mitzvot ("divine commandments or good deeds") just to get good stuff in this world ("blessings," as Steinsaltz explains, often refers to earthly matters) or a guaranteed spot in the next ("the life of the world to come"). Or, on the flip side, avoiding bad stuff. This is called "serving out of fear." It's not necessarily "bad," but it's not the highest level. It's like doing chores only because your parents promised you ice cream or threatened to ground you. It gets the job done, but is your heart really in it?

Maimonides then introduces a different, higher motivation: love. He describes someone who serves out of love:

"One who serves [God] out of love occupies himself in the Torah and the mitzvot... for no ulterior motive: not because of fear that evil will occur, nor in order to acquire benefit. Rather, he does what is true because it is true, and ultimately, good will come because of it."

This person isn't looking for a payoff. As Steinsaltz clarifies, they are serving "not for anything in the world," meaning "not because of the benefit that comes from it." They simply do what is right because it is right, because it's true, because it connects them to the deepest truth of existence. The cool part? Maimonides adds, "and ultimately, good will come because of it." Steinsaltz explains this beautifully: "the reward will indeed come as a consequence, but it is not the purpose of the service." It's not that reward doesn't exist; it's just that it's not the reason for acting. It's a lovely bonus! This is a profound shift from a transactional relationship to one of pure devotion.

Insight 2: The Goal: A "Lovesick" Connection

So, what does this "love" look like? Maimonides doesn't pull any punches. He says this is "a very high level which is not merited by every wise man." It's the level of Abraham, our patriarch, whom God called "he who loved Me."

And how do we get there? God commanded us to!

"God commanded us [to seek] this rung [of service] as conveyed by Moses as [Deuteronomy 6:5] states: 'Love God, your Lord.'" (Steinsaltz reminds us this is "a commandment for every one of Israel.")

This isn't just a suggestion; it's a core commandment. But what kind of love are we talking about? Maimonides describes it in a way that might surprise you:

"That a person should love God with a very great and exceeding love until his soul is bound up in the love of God. Thus, he will always be obsessed with this love as if he is lovesick."

"Bound up in the love of God," Steinsaltz notes, means "that it cannot be separated from it." And "obsessed with this love," he clarifies, means "immersed in it all the time." Maimonides uses the vivid metaphor of being "lovesick." Imagine someone deeply, madly in love – their thoughts are constantly on that person. When they sit, when they get up, when they eat, when they drink – their beloved is always there in their mind. This isn't just a casual affection; it's a deep, all-consuming passion. Steinsaltz further explains this powerful image: "like those people suffering from this illness, who cannot stop thinking about the object of their love." It's about our minds being so "immersed" in this love that it becomes a constant, sweet preoccupation, as Seder Mishnah adds, "a preoccupation that has sweetness and pleasantness."

This isn't about ignoring the world; it's about seeing the Divine within everything, connecting every action, every thought, back to that ultimate love. It's a state where your soul feels "bound up" with God's love, inseparable.

Insight 3: It's a Journey, Not a Jump (And That's Okay!)

Now, this all sounds pretty intense, right? Like climbing Mount Everest! But Maimonides, ever the wise teacher, offers a crucial, comforting caveat. He doesn't say that serving out of fear or for reward is wrong. In fact, he sees it as a necessary stepping stone.

"Nevertheless, our Sages declared: A person should always occupy himself with the Torah even when it is not for God's sake for out of [service which is not intended] for God's sake will come service that is intended for God's sake."

This is incredibly inclusive and practical! It means it's okay to start wherever you are. If your first motivation for doing a mitzvah is "I want a blessing" or "I don't want to mess up," that's perfectly fine. Because, Maimonides says, doing it for any reason can eventually lead to doing it for the right reason. It's like learning to ride a bike with training wheels. You're not riding perfectly yet, but you're getting the feel for it, building momentum.

He even explicitly states:

"Therefore, when one teaches children, women, and most of the common people, one should teach them to serve out of fear and in order to receive a reward. As their knowledge grows and their wisdom increases, this secret should be revealed to them [slowly,] bit by bit."

This is a beautiful pedagogical approach. We meet people where they are. We don't demand instant mastery. We guide them step by step. As our understanding grows, as our wisdom increases, we can gradually reveal this "secret" of serving out of love. Because, Maimonides concludes, "One can only love God [as an outgrowth] of the knowledge with which he knows Him. The nature of one's love depends on the nature of one's knowledge!" The more we learn about God, about the world, about ourselves, the deeper our capacity for love grows. It’s a beautiful feedback loop: learning leads to love, and love inspires more learning.

Apply It

Okay, so Maimonides is asking for a "lovesick" devotion, but he also says it's a journey. How can we take a tiny, doable step this week, even just for 60 seconds a day?

This week, let's try a simple pause-and-reflect practice. Pick one small, regular action you do – maybe saying "thank you" to someone, washing dishes, or even just taking a breath before a meal. Before you do it, or right as you're doing it, pause for just a moment (seriously, 5-10 seconds is enough!) and ask yourself:

"Why am I doing this right now?"

Don't judge your answer! Just notice it. Is it habit? To be polite? To avoid a mess? If you can, try to gently nudge your motivation, even just for a split second, towards something a little deeper. Can you find a flicker of gratitude? A connection to the bigger picture of kindness, order, or the beauty of life itself? Maybe you say "thank you" not just out of politeness, but because you genuinely appreciate the goodness in the world or the person. Or you wash dishes not just to clean, but out of care for your home and those who share it. It's not about forcing an emotion, but about opening a tiny door to a deeper "why."

Chevruta Mini

"Chevruta" means "fellowship" or "partnership" in learning. It's a Jewish tradition to learn with a buddy! So, here are two friendly questions to ponder with a friend, family member, or even just yourself.

1. Maimonides talks about serving God out of fear/reward versus out of love. Can you think of a time in your own life (Jewish or otherwise) where your motivation for doing something good shifted from external rewards/punishments to a more internal, heartfelt reason? What felt different about it?
2. The text suggests that love for God grows out of knowledge. What do you think this means? How might learning more about something – whether it's Jewish wisdom, nature, or even a skill – deepen your appreciation and connection to it, moving beyond mere obligation or benefit?

Takeaway

Our Jewish journey is about growing towards serving God from a place of deep, heartfelt love, understanding that every step, even the small ones, moves us closer to that profound connection.