A Knowing Heart: Parshas Shelach

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 Sages2 derive the concept that any ten Jews who join together are considered “a congregation.”3

It is necessary to explain4 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 congregation7 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 Zohar18 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, havea 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 explained20 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 heightsof] 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 previously34 that this is the path of the prophets and the wise35 (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 world41 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 true44 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 teaches59 [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 allpersonal 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 good71 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 fulfillment73 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 [motivatedby 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....”

Onthe 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 isemphasizing 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”:

a) 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.”

b) [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, Divineservice 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 mitzvos87 [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)