Mishneh Torah, Repentance 10

Shalom, my friend! So glad you're here to explore a little bit of Jewish wisdom with me today. Think of me as your friendly guide, ready to uncover some ancient insights that are surprisingly relevant to our busy lives right now. No tests, no pressure, just good company and some cool ideas!

Hook

Ever find yourself doing something, maybe a chore, a favor, or even going to work, and thinking, "Ugh, I have to do this," or "What's in it for me?" We all do! Maybe it's cleaning the kitchen so your roommate doesn't get mad, or taking on an extra project at work just for that bonus. It’s totally normal to be motivated by avoiding trouble or gaining a reward. We’re wired that way! But then, sometimes, you do something purely because it feels right. You help a friend not because they owe you, but because you care. You create something beautiful just for the joy of it. You volunteer because it makes your heart sing. That feeling, that difference between "have to" and "want to," is what we're going to dive into today with one of Judaism's greatest thinkers. We're going to explore what it means to connect with something truly meaningful, not just for what you get out of it, but for the sheer love of it. It’s a powerful idea that can reshape how we approach everything, from our daily tasks to our deepest beliefs. So, grab a comfy seat (maybe a cup of tea!), and let's unravel this together. It's a journey from "what's in it for me?" to "this is just right."

Context

Let's set the stage for our wisdom journey. Knowing a little about who wrote these words, when, and where, helps us appreciate them even more.

Who is Maimonides?

Our guide today is a truly incredible figure named Maimonides. You might hear him called "Rambam" (his Hebrew initials). He was a brilliant Jewish sage, a doctor, a philosopher, and a legal expert, all rolled into one! He lived over 800 years ago, but his ideas are still super fresh and relevant. Imagine someone who could heal your body, enlighten your mind, and teach you how to live a good life – that was Maimonides. He truly believed in using both our brains and our hearts to understand the world and our place in it.

When did he live?

Maimonides lived in the 12th century, from 1138 to 1204 CE. That's a long, long time ago! But his writings have influenced Jewish thought (and even general philosophy) ever since. He was a beacon of light in his time, and his light continues to shine brightly today.

Where did he write this?

He lived mostly in Egypt, after starting his life in Spain and traveling quite a bit. It was in Egypt that he served as a physician to the Sultan and wrote many of his most famous works. The text we're looking at today comes from one of his absolute masterpieces.

What is the Mishneh Torah?

This text is part of Maimonides' monumental work called the Mishneh Torah. You can think of the Mishneh Torah as a kind of grand, organized encyclopedia of Jewish law and thought. Before Maimonides, it was really hard to figure out all the different Jewish laws, as they were scattered across many ancient texts. He decided to organize everything clearly, logically, and systematically, so anyone could understand it. His goal was to make Jewish wisdom accessible to everyone, without needing to be a scholar. He called it "Repetition of the Torah" because it was meant to be a comprehensive summary. It’s truly a gift to the Jewish people and the world.

Key Term: Mitzvot

The word "Mitzvot" simply means good deeds or actions commanded by God.

Text Snapshot

Let's peek at a few lines from Maimonides' Mishneh Torah, Repentance 10. Don't worry if it sounds a little formal; we'll break it down!

"A person should not say: 'I will fulfill the mitzvot... in order to receive all the blessings... or in order to merit 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 and walks in the paths of wisdom 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. ...God commanded us [to seek] this rung [of service] as conveyed by Moses as [Deuteronomy 6:5] states: 'Love God, your Lord.'"

(Mishneh Torah, Repentance 10:1-2) [You can find the full text here: https://www.sefaria.org/Mishneh_Torah%2C_Repentance_10]

Close Reading

Wow, that's a lot to unpack, but it's really exciting stuff! Maimonides is giving us a roadmap for how we can connect with something bigger than ourselves in the most meaningful way. He’s essentially asking us to look deeply at why we do the good things we do.

The "Starting Point": Serving Out of Fear or for Reward

Maimonides starts by telling us what not to do, or at least, what's not the highest way to serve. He says we shouldn't fulfill mitzvot (those good deeds commanded by God) "in order to receive all the blessings" or "to merit the life of the world to come." He also says we shouldn't avoid sins "so that I will be saved from all the curses" or "so that [my soul] will not be cut off from the life of the world to come."

What does this mean? It means if your main motivation for doing good is to get something good in return (like blessings in this world – Steinsaltz commentary tells us these are often worldly benefits like health, wealth, success) or to avoid something bad (like punishment, curses, or losing out on the "World to Come," which is a spiritual afterlife), then you're serving God "out of fear."

Think about it: If you only clean your room because your parents will yell at you if you don't, that's fear. If you only study hard to get a good grade, that's reward. Maimonides calls this the level of "common people, women, and minors." Now, before anyone gets offended, this isn't Maimonides saying these groups are inferior! Not at all. He’s using them as examples of people who are learning. Children, for instance, often need external motivators (like a treat for good behavior or a scolding for bad) to learn right from wrong. They are still developing their understanding. He’s saying that this starting point is perfectly normal and even necessary for many people. It's how we begin to understand consequences and benefits. It’s a stepping stone, a training ground.

This stage is like training wheels on a bike. You need them to learn, but eventually, you want to ride freely. So, while it's "not fitting to serve God in this manner" as a final goal, it's totally acceptable, and even encouraged, as a beginning. It's a way to get people involved, to start them on the path of doing good, even if their motivations aren't yet fully refined.

The "Higher Level": Serving Out of Pure Love

Now, here's where Maimonides really shines a light on something profound. He describes a much higher, more beautiful way to serve: "One who serves [God] out of love occupies himself in the Torah and the mitzvot and walks in the paths of wisdom for no ulterior motive."

What's an "ulterior motive"? It means a hidden reason, a secondary gain. Serving out of love means you're not doing it "because of fear that evil will occur, nor in order to acquire benefit." You're not looking for a pat on the back, a reward, or to avoid a punishment. So, why do it? "Rather, he does what is true because it is true, and ultimately, good will come because of it."

This is a game-changer! You do good because it is good. You connect with God's wisdom because it is wisdom. There’s an intrinsic value, an inherent rightness to the action itself. The Steinsaltz commentary clarifies this beautifully: "for no ulterior motive" means "no benefit coming from it" as the primary goal. And "ultimately, good will come" means that "the reward will indeed come as a result, but it is not the purpose of the service." It's like planting a tree because you love trees and believe in their beauty and benefit. You know it will eventually provide shade and fruit, but that wasn't your only reason for planting. Your primary motivation was the act itself, the goodness of it.

Maimonides says this is a "very high level" and not every wise person achieves it. He points to our Patriarch Abraham as the ultimate example, "whom God described as, 'he who loved Me,' for his service was only motivated by love." Abraham did what was right because it was right, because he loved the source of all goodness. This isn't about being perfect; it's about striving for a deeper connection, a more profound understanding.

What Does "Love God" Really Mean? The "Lovesick" Metaphor

So, if we're commanded to "Love God, your Lord" (Deuteronomy 6:5), what does that truly look like? Maimonides gives us a truly vivid and, frankly, a bit shocking metaphor: "What is the proper [degree] of love? 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."

"Lovesick"? Really? Yes! He explains: "[A lovesick person's] thoughts are never diverted from the love of that woman. He is always obsessed with her; when he sits down, when he gets up, when he eats and drinks." The Seder Mishnah commentary emphasizes that "obsessed" (Hebrew: shogeh) here means "constant mental engagement," a "sweet and pleasant absorption." Steinsaltz adds that "bound up in the love of God" means "inseparable." It's not just thinking about God sometimes, but having that love permeate your entire being, like a constant, joyful hum in the background of your mind.

This isn't about neglecting your responsibilities or staring blankly into space! It’s about cultivating an inner state where your love for God (the source of all goodness, wisdom, and existence) is so strong that it colors everything you do. Every interaction, every task, every moment becomes an opportunity to express or deepen that love. It's a feeling of deep connection and belonging that is always present. The Song of Songs, a biblical book often seen as a love poem, is interpreted by Maimonides as a grand parable for this kind of intense, all-consuming love for the Divine.

This is a beautiful and challenging idea. It asks us to transform our relationship with the Divine from one of obligation or transaction to one of profound, passionate devotion.

The Link Between Knowledge and Love

How do we even begin to achieve such an intense love? Maimonides gives us a crucial clue at the very end of our text: "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! A small [amount of knowledge arouses] a lesser love. A greater amount of knowledge arouses a greater love."

This is incredibly practical! You can't love what you don't know. Think about loving a person. You don't just wake up one day and deeply love someone you've never met. You get to know them – their kindness, their wisdom, their humor, their struggles. The more you learn about them, the more you appreciate and love them. The same is true for our relationship with the Divine. The more we learn about the vastness of the universe, the intricate details of nature, the profound wisdom of ancient texts like the Torah, the more we understand the boundless creativity, intelligence, and compassion of the Creator.

So, to increase our love, we need to increase our knowledge. This isn't just about reading books (though that's great!). It's about observing the world around us, reflecting on our experiences, asking questions, and seeking wisdom in all its forms. The more you understand the "how" and "why" of creation, the more you appreciate the "Who" behind it all. This understanding sparks awe, wonder, and eventually, a deep, abiding love. Maimonides even suggests we need to "seclude himself in order to understand and conceive wisdom" – to take time for quiet reflection and learning.

The Paradox: Start with Fear/Reward, Grow to Love

After all this talk about pure love, Maimonides brings us back to earth with a very compassionate and practical teaching: "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 so important! It means it's okay to start where you are. If you're initially motivated by fear of punishment or hope for reward, that's perfectly fine. Don't stop! Keep doing those good deeds, keep learning, keep connecting. Because by engaging in the actions, by immersing yourself in the wisdom, something shifts. You start to see the inherent goodness, the beauty, the truth of it. What began as an external motivation can transform into an internal, heartfelt love.

He 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 profound educational philosophy. You don't dump the deepest truths on someone who isn't ready. You meet them where they are, guide them, and as they grow in understanding, you reveal deeper layers of meaning. It's a gradual, gentle process of spiritual maturation.

So, if you're just starting your Jewish journey, or any spiritual journey, and you find yourself wondering "what's in it for me?" or "what if I mess up?", Maimonides says, "That's okay! Keep going!" The very act of engaging, even with imperfect motivations, sets you on a path where those motivations can evolve and deepen into pure, boundless love. It’s a journey, not an instant destination.

Apply It

Okay, so we've explored some pretty deep ideas about why we do what we do. How can we bring this into our actual lives, right now? Maimonides himself says this is a gradual process, so let's pick one tiny, doable thing.

This week, I invite you to try a simple "Motivation Check-in." It'll take less than 60 seconds a day, I promise!

Here's how: Choose one small, everyday "good deed" or task you do. It could be anything: making your bed, holding a door open for someone, sending a kind text, washing the dishes, helping a family member, or even just taking a moment to appreciate something beautiful in nature.

As you're about to do it, or right after you've done it, take a quick pause. Just for a few seconds. And ask yourself: "Why am I doing this right now?"

Don't judge your answer! Just notice it.

• Is it because you have to? (e.g., "My spouse will be annoyed if I don't wash these dishes.")
• Is it for a reward? (e.g., "If I make the bed, the room looks nicer for me.")
• Is it simply because it's the right, kind, or helpful thing to do? (e.g., "I held the door because it's polite and makes someone's day a little easier.")
• Or maybe it's a mix of all three! (e.g., "I'm helping my friend because they need it, but also because I know they'd help me.")

The goal isn't to get rid of the "fear" or "reward" motivations immediately. Maimonides reminds us that's a natural starting point. The goal is simply to notice them. By noticing, you start to become more aware of your inner landscape. You're beginning to "increase your knowledge" about yourself and your motivations. This awareness itself is a step towards a deeper, more loving connection to your actions and, ultimately, to the source of all goodness.

It’s like shining a gentle flashlight on your inner workings. No need to change anything right away, just observe. You might be surprised at what you discover! And remember, every little bit of awareness is a step forward on this incredible journey.

Chevruta Mini

"Chevruta" is a lovely Hebrew word that means a learning partnership or friendship. It's about discussing ideas with a friend, asking questions, and learning from each other. So, imagine we're sitting across from each other with those cups of tea, and let's chat about these ideas.

Here are two friendly questions to ponder, either by yourself, with a real-life friend, or even just journaling your thoughts:

1. Maimonides talks about doing things "because it is true" or "because it is good," without expecting anything back. Can you think of a time in your life when you did something purely out of that kind of intrinsic motivation? How did that experience feel different from doing something out of obligation or for a reward? What was unique about that feeling?
2. The text suggests that "love of God" (or love for the source of all goodness and wisdom) grows out of "knowledge." If you wanted to deepen your own sense of connection or appreciation for the world, for life, or for the Divine, what's one small thing you could learn or explore this week? It doesn't have to be about religion! It could be learning about a new scientific discovery, observing nature more closely, or even just researching something that sparks your curiosity. How might that learning experience connect you to something bigger?

Takeaway

Remember this: Serving and connecting with the Divine out of pure love is a beautiful, high ideal, but every step on the journey – even those motivated by reward or avoiding fear – is a valuable and necessary part of growing closer and deepening your understanding.