Mishneh Torah, Repentance 10

Sugya Map

• Issue: The nature of serving God – whether motivated by reward/fear or by pure love. This sugya explores the ideal of Avodah Lishma (service for its own sake) and its relationship to the pedagogical necessity of Avodah Shelo Lishma (service not for its own sake).
• Nafka Mina(s):
  • Defining the highest rung of spiritual service (דרגה גבוהה).
  • Structuring religious education for different intellectual and spiritual levels.
  • Clarifying the meaning of "love God with all your heart and soul."
  • The meta-halakhic implication of doing mitzvot for an ulterior motive.
• Primary Sources:
  • Mishneh Torah, Hilchot Teshuvah 10:1-6.
  • Devarim 6:5 ("וְאָהַבְתָּ אֵת ה' אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ").
  • Devarim 11:13 ("לְאַהֲבָה אֶת ה' אֱלֹהֵיכֶם").
  • Tehillim 112:1 ("מִצְו‍ֹתָיו חָפֵץ מְאֹד").
  • Shir HaShirim 2:5 ("כִּי חוֹלַת אַהֲבָה אָנִי").
  • Pirkei Avot 1:3 (Antigonos of Sokho: "אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס").

Text Snapshot

The Rambam, in this foundational chapter, meticulously dissects the motivations behind avodat Hashem.

• MT Repentance 10:1: "אדם לא יאמר אקיים מצות התורה ואעסוק בחכמתה כדי שאקבל הברכות הכתובות בה או כדי שאזכה לחיי העולם הבא... לא נאה לעבוד השם בדרך זה."¹
  • Dikduk/Leshon Nuance: The Rambam uses "לא נאה" (it is not fitting), a strong, normative judgment, rather than "אסור" (forbidden). This implies an ideal rather than a strict prohibition. Steinsaltz clarifies that "הברכות הכתובות בה" refers to "עסקי העולם הזה" (worldly matters),² underscoring the contrast with a purely spiritual, selfless pursuit.
• MT Repentance 10:2: "העובד מאהבה, עוסק בתורה ובמצות והולך בנתיבות החכמה לא מפני דבר בעולם: לא מפני יראת הרעה ולא כדי לקבל הטובה, אלא עושה האמת מפני שהוא אמת, וסוף הטובה לבא בגללה."³
  • Dikduk/Leshon Nuance: "לא מפני דבר בעולם" (not because of anything in the world) is explicated by Steinsaltz as "תועלת היוצאת מכך" (a benefit resulting from it),⁴ highlighting the absolute purity of motive. Crucially, "וסוף הטובה לבא בגללה" (and ultimately, good will come because of it) is not a contradiction; Steinsaltz notes, "השכר אכן עתיד לבוא בעקבותיה, אך איננו מטרת העבודה" (The reward will indeed come as a consequence, but it is not the purpose of the service).⁵ This is the fine distinction between consequence and motivation.
• MT Repentance 10:3: "וכיצד היא האהבה הראויה? שיאהב את השם אהבה גדולה יתירה עזה מאוד עד שתהא נפשו קשורה באהבת השם, ונמצא שוגה בה תמיד..."⁶
  • Dikduk/Leshon Nuance: The term "שוגה בה תמיד" (always obsessed with it) is central. Steinsaltz defines "קשורה באהבת ה'" as "שאינה יכולה להיפרד ממנה" (that it cannot be separated from it),⁷ and "שוגה בה תמיד" as "שקוע בה כל הזמן" (immersed in it all the time).⁸ The Seder Mishnah, anticipating a critique (likely the Raavad's, as we'll see), specifically addresses this usage: "ומבואר מזה דהוראת מלת 'שוגה' שכתב רבינו ענינו התעסקות במחשבתו לפחות שחושב תמיד בדבר ההוא, והוא התעסקות שיש בו ערבות ונעימות."⁹ It clarifies "שוגה" here means a constant, pleasant preoccupation, not an error. The analogy to "חולי האהבה" (lovesick) reinforces this intense, non-optional mental immersion.¹⁰

Readings

Raavad: The Attainability and Lexicon of Love

The Raavad's critique of the Rambam's description of divine love is perhaps the most famous, challenging both the language and the very possibility of achieving such a state. On MT Repentance 10:6, the Rambam writes: "וכיצד תהיה דרך האהבה? בשעה שילמד האדם תורה מיד הוא יודע את השם ודרך ללמוד תורה שישגה בה תמיד."¹¹ The Raavad objects: "דַּעַת הָרָאבָ"ד ז"ל: אֵינָהּ בִּדְבָרִים קְשׁוּרָה בְּאַהֲבָה שֶׁנֶּאֱמַר וְאָהַבְתָּ אֶת ה' אֱלֹקֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ אֲבָל בְּדִבְרֵי תוֹרָה כְּתִיב תַּעֲבִיד אֵלֶיהָ יְמָמָא וְלֵילְיָא וְלֹא שׁוֹגֶה בָּהּ אָמַר שׁוֹגֶה בָּהּ אֵין דֶּרֶךְ הַחֲכָמִים לִשְׁגּוֹת בְּדִבְרֵי תוֹרָה כָּל שֶׁכֵּן לִשְׁגּוֹת בְּהַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא דְּמוּת מְשִׁיחָה בְּעָלְמָא הִיא שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹחֵן לְבָבוֹת וּכְלָיוֹת וְאֵין מִצְוָה זוֹ בְּיַד הָאָדָם לְהַשִּׂיג."¹²

Raavad's Chiddush: The Raavad makes two crucial points:

1. Lexical Precision: He rejects the Rambam's use of "שוגה" (shogeh) to describe constant preoccupation. For the Raavad, "שוגה" implies error or mistake. He argues that it is unfitting for Chachamim to "err" in Torah matters, let alone concerning God Himself. He contrasts it with the verse "תעביד אליה יממא וליליא" (you shall toil in it day and night)¹³ which suggests diligent study, not "obsession" in the Rambam's sense.
2. Attainability: The Raavad contends that such an extreme, constant, lovesick immersion in God is "דְּמוּת מְשִׁיחָה בְּעָלְמָא הִיא" (merely a parabolic comparison) and "אֵין מִצְוָה זוֹ בְּיַד הָאָדָם לְהַשִּׂיג" (this mitzvah is not within a person's grasp to achieve). He views this level as beyond human capacity, questioning if it can be a mitzvah if it's unattainable. This implies a more pragmatic approach to the scope of Chovot HaLevavot.

Seder Mishnah: Defending Rambam's Lexicon and Depth

The Seder Mishnah, in his commentary on MT Repentance 10:3:1, directly addresses the Raavad's linguistic challenge even before the Raavad's objection appears in the text. As previously noted, he clarifies Rambam's usage of "שוגה": "ומבואר מזה דהוראת מלת 'שוגה' שכתב רבינו ענינו התעסקות במחשבתו לפחות שחושב תמיד בדבר ההוא, והוא התעסקות שיש בו ערבות ונעימות."¹⁴

Seder Mishnah's Chiddush:

1. Lexical Defense: The Seder Mishnah insists that Rambam's "שוגה" means "preoccupied" or "immersed" in a pleasurable way, not "erring." He states that the context makes this meaning "מבואר היטב" (very clear), rendering the Raavad's later objection on this specific word choice surprising. He even suggests that if the Raavad truly believed "שוגה" must mean "err," he should have objected earlier in 10:3, where the analogy to "חולי האהבה" (lovesick) leaves little room for misinterpretation of the term.
2. The Depth of Rambam's Love: By defending the lexical choice, the Seder Mishnah implicitly defends the depth of the Rambam's description of love. The Rambam intends a love so profound that it utterly consumes one's thoughts and emotions, making the analogy to a lovesick person not just a metaphor, but a descriptor of the desired state of continuous, sweet preoccupation. This suggests the Seder Mishnah views this level as both understandable and potentially attainable, at least aspirationally.

Friction

The most potent friction arises from the Raavad's dual critique of the Rambam: the semantic interpretation of "שוגה" and the perceived unattainability of such a love.

The Strongest Kushya: Is Divine Love an Unattainable Ideal?

The Raavad's contention that "אין מצווה זו ביד האדם להשיג" (this mitzvah is not within a person's grasp to achieve) is a profound theological and practical challenge. If the Rambam describes a state of total, lovesick absorption in God that is beyond human capacity, how can it be presented as a mitzvah? The very essence of a mitzvah is that it is commanded and therefore, in principle, achievable. If this ultimate love is a mere "דְּמוּת מְשִׁיחָה בְּעָלְמָא" (a mere parabolic comparison), then the Rambam's description, rather than inspiring, might lead to despair or intellectual dissonance. This challenges the Rambam's entire framework of Chovot HaLevavot as actionable commands.

The Best Terutz (or two): Rambam's Ladder and Aspirations

Terutz 1: The Pedagogical Ladder and Gradual Attainment. The Rambam himself provides the framework for the terutz. In 10:5, he explicitly states, "ולפיכך כשמלמדין את הקטנים ואת הנשים וכל עמי הארץ אין מלמדין אותן אלא לעבוד מיראה וכדי לקבל שכר, עד שתגדל דעתן ויוסיפו חכמה, מגלין להם סוד זה מעט מעט ומרגילין אותם לענין זה בנחת עד שיבינוהו וידעוהו ויעבדו מאהבה."¹⁵ This passage is key. The Rambam acknowledges that the highest level is not for everyone immediately. He posits a pedagogical ladder where fear and reward serve as necessary initial motivators. The transition from shelo lishma to lishma is a gradual process, "מעט מעט" (little by little), and "בנחת" (gently). The very fact that this "secret" is to be revealed and people are to be accustomed to it implies it is attainable, even if it requires significant spiritual growth and intellectual development ("עד שתגדל דעתן ויוסיפו חכמה"). The Raavad's "unattainable" might refer to the immediate or universal attainment, not its absolute impossibility for the truly wise.

Terutz 2: The Ideal as a Guiding Star (Not a Minimum Requirement). Perhaps the Rambam's description is not meant as a minimum standard for fulfilling the mitzvah of "love God," but rather as the ultimate, aspirational ideal. Every mitzvah has a baseline fulfillment, but also an optimal, perfected form. The Rambam, as a codifier of ideals, presents the zenith of avodat Hashem, much like he describes the perfect prophet or the highest level of teshuvah. While ordinary individuals may not reach the "lovesick" state, the direction of their spiritual striving is towards this ideal. The very act of learning about God, reflecting on His greatness, and desiring a deeper connection is part of fulfilling the mitzvah of love, even if the ultimate, all-consuming passion remains a distant peak. The Seder Mishnah's defense of "שוגה" as a "sweet and pleasant preoccupation" supports this, suggesting it's a profound, desirable mental state, not necessarily a constant, agonizing "lovesickness" that is beyond control. The command "ואהבת" (You shall love) implies an active effort to cultivate this love, and the Rambam describes its perfected fruit.

Intertext

Pirkei Avot 1:3: The Foundation of Lishma

The Rambam explicitly references the teaching of Antigonos of Sokho in Pirkei Avot 1:3: "אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס אֶלָּא הֱווּ כַעֲבָדִים הַמְּשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס."¹⁶ This Mishnah is the foundational statement for the concept of avodah lishma. The Rambam's discussion is essentially an expansive commentary on this principle, distinguishing between the negative injunction ("Do not be like servants...") and the positive ideal ("Rather, since He is the Master, it is fitting to serve Him;" i.e., serve [Him] out of love).¹⁷ He takes the Mishnah's warning against reward-driven service and elevates it to a positive commandment of love, anchoring it in Devarim 6:5. The Rambam's innovation is to map this abstract principle onto concrete spiritual states (fear, hope, love) and to provide a developmental path.

Shulchan Aruch, Orach Chaim 1:1: Constant Awareness

The first halakha in Shulchan Aruch Orach Chaim states: "שיויתי ה' לנגדי תמיד, הוא כלל גדול בתורה ובמעלות הצדיקים אשר הולכים לפני האלהים. כי אין ישיבת האדם ותנועותיו ועסקיו והוא לבדו בביתו, כשיבתו ותנועותיו ועסקיו והוא לפני מלך גדול. כל שכן כשיחשוב שאדם עומד לפני מלך מלכי המלכים הקב"ה ששכינתו מלא כל העולם והוא רואה כל מעשיו."¹⁸ This instruction, derived from Tehillim 16:8 ("שיויתי ה' לנגדי תמיד"), resonates deeply with the Rambam's concept of being "שוגה בה תמיד" (always obsessed/preoccupied with God). While the Shulchan Aruch emphasizes awareness and awe (יראה) in the presence of God, it speaks to a similar state of constant mental engagement. The Rambam's "lovesick" state is a more passionate, emotion-driven constant preoccupation, whereas the Shulchan Aruch highlights the intellectual and reverential constant awareness. Both, however, underscore the ideal of God being central to one's thoughts and actions at all times, albeit with different emotional registers. The Rambam's love, while intense, is also an outcome of knowledge ("רק לפי הדעה שיודע אותו, תהיה האהבה").¹⁹ The Shulchan Aruch's call for constant awareness serves as a prerequisite for cultivating such knowledge and thus, ultimately, such love.

Psak/Practice

The Rambam's teaching in MT Repentance 10 is not just a philosophical exposition; it has direct and profound implications for halakhic practice and meta-psak heuristics.

1. Pedagogical Mandate: The Rambam's psak on how to teach children, women, and common people to serve God "מיראה וכדי לקבל שכר" (out of fear and in order to receive a reward)²⁰ is a cornerstone of Jewish education. It legitimizes using reward and punishment as initial motivators, not as an ideal, but as a necessary stepping stone. This is a practical halakha for educators.
2. The Ma'aleh of Lishma: While mitzvot performed shelo lishma (not for their own sake) are generally valid bedi'eved (ex post facto), the Rambam establishes lishma as the l'chatchila (ideally) for the adult, wise individual. The ultimate psak is that one "עושה האמת מפני שהוא אמת" (does what is true because it is true).²¹ This elevates the internal disposition to a halakhic concern for the quality of the mitzvah.
3. The Role of Knowledge: The Rambam concludes by stating that "אין האדם אוהב את הקב"ה אלא בדעת שיודע אותו... לפיכך צריך האדם לייחד עצמו להבין ולהשכיל בחכמות ותבונות המודיעות לו את קונו כפי כח שיש באדם להבין ולהשיג."²² This is a decisive psak on the centrality of intellectual pursuit (תורה) to the development of divine love. For the Rambam, intellectual apprehension of God's greatness is the sine qua non for true love, thus making Torah study not merely an academic exercise, but a path to spiritual fulfillment.

Takeaway

The Rambam presents Avodah Lishma as the ultimate, knowledge-fueled love for God, an ideal to which all spiritual development should aspire, even if the journey begins with more rudimentary motivations of fear and reward. His systematic approach provides both the lofty goal and the pragmatic, gradual pathway to its attainment, grounding profound spirituality in accessible pedagogy.

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¹ Mishneh Torah, Repentance 10:1. ² Steinsaltz on Mishneh Torah, Repentance 10:1:1 s.v. "כדי שאקבל הברכות הכתובות בתורה". ³ Mishneh Torah, Repentance 10:2. ⁴ Steinsaltz on Mishneh Torah, Repentance 10:2:1 s.v. "לא מפני דבר בעולם". ⁵ Steinsaltz on Mishneh Torah, Repentance 10:2:2 s.v. "וסוף הטובה לבא בגללה". ⁶ Mishneh Torah, Repentance 10:3. ⁷ Steinsaltz on Mishneh Torah, Repentance 10:3:1 s.v. "קשורה באהבת ה'". ⁸ Steinsaltz on Mishneh Torah, Repentance 10:3:2 s.v. "שוגה בה תמיד". ⁹ Seder Mishnah on Mishneh Torah, Repentance 10:3:1 s.v. "וכיצד היא האהבה הראויה וכו' ונמצא שוגה בה תמיד וכו' בשבתו ובקומו וכו'". ¹⁰ Steinsaltz on Mishneh Torah, Repentance 10:3:3 s.v. "כאילו חולי האהבה וכו'". ¹¹ Mishneh Torah, Repentance 10:6. ¹² Raavad on Mishneh Torah, Repentance 10:6. ¹³ Joshua 1:8, often cited as a paradigm for Torah study. ¹⁴ Seder Mishnah on Mishneh Torah, Repentance 10:3:1 s.v. "וכיצד היא האהבה הראויה וכו' ונמצא שוגה בה תמיד וכו' בשבתו ובקומו וכו'". ¹⁵ Mishneh Torah, Repentance 10:5. ¹⁶ Pirkei Avot 1:3. ¹⁷ Mishneh Torah, Repentance 10:4. ¹⁸ Shulchan Aruch, Orach Chaim 1:1. ¹⁹ Mishneh Torah, Repentance 10:6. ²⁰ Mishneh Torah, Repentance 10:5. ²¹ Mishneh Torah, Repentance 10:2. ²² Mishneh Torah, Repentance 10:6.