Service may be defined as a beneficiary's submission to his benefactor, expressed in rendering good that is within his power to the latter in return for the favor received . This submission is of two kinds. The first is submission induced by fear, hope, necessity or compulsion. The second is submission arising from a sense of duty, from the conviction that it is right to aggrandize and exalt the person to whom submission is rendered.
Of the first kind is that submission to G-d which has been induced by an external stimulus (the torah), as we have mentioned, and the obligation of which arises from hope of reward or fear of punishment in this world and the next. But the second kind is the submission which arises from an inward urge in the intellect (conscience), innate in the nature of a human being in whom body and soul are joined together.
Both kinds of submission are praiseworthy and lead to salvation in the life hereafter, the world of eternal rest. But one of these leads to the other and is a step by which we ascend to it. The former is the submission induced by the study of the Torah. The [latter] submission which is induced by the urge of the understanding and based on rational demonstrations, is nearer to G-d and more acceptable on seven grounds:
(1) First, For the service (of G-d) induced by the study of the Torah, it may be that the person will be l'shem shamayim (devoted to G-d alone). It may, however, be hypocritical; the aim may possibly be to obtain praise for it and honor among one's fellow-men, since this kind of service is rooted in, and founded on, hope (of reward) and fear (of punishment). But the service of G-d induced by the intellectual urge is wholly and solely devoted to G-d. No hypocrisy is mingled with it, nor any false pretense for the sake of self-glorification, since this service is not founded on hope or fear, but is based on wisdom and knowledge of what service a created being owes to its Creator.
(2) Secondly, service of G-d induced by the Torah is only rendered as the result of hope of reward or fear of punishment; but the service urged by the understanding comes from volunteering of the soul and and its desire to strive with all its might to serve its G-d for His own sake after knowledge and comprehension. For the soul will not freely give all it has, unless it is convinced that what it receives in exchange is greater than what it gives, and this [reward] is that G-d is pleased with it.
Third, the service due to the urge of the Torah is manifested in external good deeds rather than in inward thoughts and feelings, hidden in the heart. But in the service induced by the understanding, that which is hidden in the heart, namely, the duties of the heart, is many times as much as what is seen in the external activity of the bodily limbs.
Fourth, the service induced by the Torah is to be regarded as a path to the service prompted by the understanding. The former is like seed planted in the ground. The study of the Torah is as cultivation is to the soil - ploughing and clearing it. The aid that comes from G-d is like the rain that waters the field. And the fruit that is produced and brought forth is what establishes in the heart - the service of G-d for His sake only, and not prompted by hope (of reward) or fear (of punishment). So our wise men have exhorted us, "Be not like servants who minister to their master upon the condition of receiving a reward . . . and let the fear of Heaven be upon you." (Ethics of the Fathers 1:3).
Fifth, the commandments of the Torah are limited. They are a known number, 613 precepts. But the duties imposed by the understanding are almost countless, for a person daily increases his knowledge of them; and the more his faculty of perception develops and the more he comprehends G-d's beneficences, mighty power and sovereignty, the more will a man submit and humble himself before Him. Hence you find that David (peace be upon him), besought G-d to arouse him to the knowledge of these duties and remove the curtain of folly from his eyes; as it is said, "Open my eyes that I may gaze at the wonders of Your Torah" (Tehilim 119:18); "Teach me, O L-ord, the way of Your statutes..." (ibid. 119:33); "Incline my heart unto Your testimonies, and not to covetousness" (ibid. 119:36). Furthermore it is said "To all perfection have I seen an end; but Your commandment is exceedingly broad" (ibid. 119:96); that is to say, our obligation of service to You for Your continual benefits to us is without limit because there is no limit to the varieties of Your favors to us.
It is also related of some ascetics that they spent the whole of their lives in repentance. Each day they were moved to renewed repentance, because every day their recognition of G-d's greatness increased, and they realized how much they had fallen short in the fulfillment of their obligation of service in the past, as David said, "Day communicates knowledge unto day" (Ps. 19:2). Furthermore, it is said, "Streams of water run down mine eyes, because they kept not Your laws." (Ps. 119:136).
Sixth, the service instructed by the Torah is within the range of a human being's capacity. Provided he is intent upon it and sets about it, it is not withheld from any one who seeks to fulfill it. But the service prompted by the understanding can only be performed with great strength and with the help of G-d, since human power is insufficient to attain it. Hence you find that David repeatedly imploring G-d in Psalm 119 to give him this aid.
Seventh, when service is only derived from the Torah, a person can never be sure that he will not stumble. For in that kind of service, the force of evil passion is always lurking in ambush, waiting for the time when he will neglect it. But when the service is prompted by the understanding, a man can be sure that he will not stumble and sin, for the soul is attracted to service of G-d only after physical lust has been slayed (overcome) and the intellect has obtained the victory over it, and controls it according to his will and desire. Hence, this type of service affords a guarantee against stumbling, and one who has attained it, is guarded from sin, as Scripture says, "There shall no evil happen to the righteous" (Mishlei 12:21).
It is necessary, however, that I should expound some of the advantages of instruction in the Torah, as these occur to me. The grounds that necessitate the urge of the Torah to service of G-d are also seven.
First, man is composed of soul and body. Among his tendencies there are some that tempt him to surrender himself to physical pleasures, indulge in lowly desires, and break the restraining bonds of the understanding. There are also other tendencies that will make him abhor this world and renounce society, because of reverses that he has sustained and continued troubles and sorrows that have befallen him, and so he would turn to the higher spiritual life.
Neither of these plans is praiseworthy. The latter (if generally followed) would bring about destruction of the societal order. The former would lead to his ruin in this world and in the next. The exalted Creator, in His compassion and infinite goodness to man, favored him with a means by which he may improve his condition and direct aright his ways, leading to happiness here and hereafter. This means, which points out the middle road between the understanding and physical desire, is the Torah which is faithful, preserves righteousness outwardly and inwardly, keeps man away from his lusts in this world and reserves for him his reward at his latter end, as Scripture says, "Incline your ear and hear the words of the wise ... or it is a pleasant thing if you keep them within you . . . That your trust may be in the L-ord, I have made known to you this day . . . Have not I written to you excellent things in counsels and knowledge, That I might make you know the certainty of the words of truth; that you might answer the words of truth to them that send unto you" (Mishlei 22:17-21).
Second, the inducing by the understanding does not lead to the recognition of active obligations in the service of G-d such as prayer, fasting, tzedaka (charity), maaser (tithing), acts of kindliness. Nor does one attain knowledge of the types of punishments incurred by one who is negligent in the service. In all this, there is need of a framework and a boundary in the way set forth by the Torah and the prophet's instruction, so that by their combination the Divine purpose may be explained in orderly fashion - that purpose being the service of G-d, exalted be He, as it is said, "And G-d made it, so that man should fear before Him" (Koheles 3:14) ; that is to say, G-d gave us a law to teach us His service.
Third, the intellectual urge cannot include equally all who are under the obligation of service, because some human beings are of limited intelligence, while some are superior in understanding. But the urge of the Torah applies equally to all who have reached the status subjecting them to this service, even though they vary in their understanding of it, as we have noted at the close of the first treatise of this book.
It sometimes also happens that an individual falls short in some duties and exceeds in others. The intellectual stimulus varies in different individuals in accordance with their capacity of recognition. But the urge of the Torah is not subject to variation. Its form is the same for the child, the youth, one advanced in years and the old man, the wise and the foolish, even though the resulting practice varies in different classes of individuals. And so Scripture says in regard to the all encompassing character of the instruction of the Torah for all the people, "Gather the people together, men and women, and children, and the stranger that is within your gate, (that they may hear and that they may learn and fear the L-ord your G-d . . .)" (Devarim 31:12). Further, it is said, ". . . you shall read this law before all Israel in their hearing." (Devarim 31:11).
Fourth, it is recognized that the obligations of human beings to render service are proportionate to the degrees of benefits bestowed upon them. In every period there have been events which occasioned one people to be singled out from all other peoples for special benefits that G-d bestowed on it. It follows that individuals belonging to that people are on that account under special obligation to render additional service to the Creator beyond that required of other peoples. There is no way of determining by the intellect alone what this service should be. Thus G-d chose us from among other nations by bringing us out of the land of Egypt, dividing the Red Sea and bestowing other benefits subsequently, too well known to be mentioned. Furthermore, the exalted Creator specially distinguished us from all other nations by designating us for the service for which we are under an obligation of gratitude to Him; and, in return for our acceptance of this service, He has assured us a reward in this world and in the next, - an abundance of grace and goodness, emanating from Him, that is indescribable. All this can only be clearly made known to us by the Torah, as Scripture says, "You have seen what I did unto the Egyptians and how I bore you on eagles' wings, and brought you unto Myself. Now, therefore, if you will obey My voice indeed, and keep My covenant, (then you shall be a treasure unto Me above all people) and you shall be unto Me a kingdom of priests and a holy nation" (Ex. 19:4-6).
Fifth, the stimulus of the Torah is a preparation for, and introduction to that of the Understanding, the reason being that a man in his youth needs training and guidance, and restraint from yielding to his passions, until the time comes when his understanding has become strong and firm. So, too some women and frivolous (superficial) men do not follow the intellectual lead, because its control over them is weak and loose. This condition made it necessary to provide guidance of a medium character which they can endure and which will not be impossible for them to stand. Hence, the instructions of the Torah revolve around hope and fear - the poles of its axis.
Whoever does not fall short in fulfilling the obligations of this service belongs to the class of the pure pious ones and is worthy of reward in this world and in the next. But one who rises from this stage to the service of G-d, induced by reason, reaches the degree of the prophets and the elect of the Supreme - the saints. His reward here on earth is joy in the sweetness of the service of the L-ord, as the prophet said, "Your words were found, and I did eat them; and Your word was unto me the joy and rejoicing of my heart; for I am called by Your name, O L-ord G-d of hosts" (Jeremiah 15-16); furthermore, "The righteous shall be glad in the L-ord and trust in Him; and all the upright in heart shall glory" (Ps. 64:11) ; furthermore, "light is sown for the righteous, and joy for the upright in heart" (Ps. 97:11). His reward in the world to come will consist in his attaining the highest illumination which we are unable to describe or picture, as it is said, "If you will walk in My ways and if you will keep My charge... I will give you a place to walk among these that stand by" (Zachariah 3:7); further, "How great is Your goodness which You have laid up for them that fear You, which You have done for them that trust in You before the children of men" (Ps. 31:20). Furthermore, "Eye has not seen, O G-d, beside You, what He will do for one that waits for Him" (Isaiah 64:3).
Sixth, the Torah includes matters, the obligation of which reason cannot explain, namely, the received commandments and the general principles, of the roots of rational precepts. This is because the people to whom the Torah was given were at that period in such a condition that animal lusts dominated them and they were too weak in their knowledge and perceptive faculties to understand many of the rational precepts. The Torah, therefore, used one method only for both the rational precepts and the received commandments. The people were stimulated in the same way in regard to both classes of duties. An individual whose understanding and perception are strong, will exert himself and undertake the obligation of fulfilling them on both grounds that they are rational and received. And one whose intellect is too weak to perceive their rational ground will accept them because the Torah exhorts him, and will treat them as received precepts. Thus all classes will be benefited, as it is said, "Its ways are ways of pleasantness, and all its paths are peace" (Mishlei 3:17).
Seventh, we come to the Torah through a human intermediary (Moses) by whom were shown signs and miracles equally perceived by all the people with their senses, the evidence of which they could not deny. Hence, the message which he brought with him in the name of G-d was demonstrated to them through the senses as well as the intellect. The demonstration through the senses was an addition to the intellectual stimulus which human beings naturally possess.
Whoever considers G-d's bounties, bestowed upon him, which are in common with all other human beings, will faithfully accept the obligation of the service of G-d in the ways indicated by his intellect. Whoever reflects on the Creator's special bounties to him by which his nation has been distinguished from other nations, will faithfully accept the special obligation to obey the precepts that are binding on his people, on the authority of the Torah (i.e. the received commandments in the torah) and which are not binding on other peoples (except the 7 commandments of Bnei Noach).
And when one considers G-d's bounties to him, by which his tribe has been distinguished from the remaining tribes of his people, such as, priesthood (for a Kohen) or the Levitical degree (for a Levi), he will faithfully accept the obligation to fulfill precepts by which G-d has distinguished his tribe. Hence you find twenty four priestly ordinances corresponding to twenty-four special benefits which the Creator bestowed upon the priests. These are the twenty-four priestly dues.
Analogously, any individual whom G-d has distinguished by special favors beyond those enjoyed by other human beings, should undertake a special service not incumbent on them, striving at the same time, according to his capacity and perception, to fulfill the duties in the obligation of which he is included with them and thanking G-d, blessed be He, for the benevolence with which G-d specially favored him. Thus will he insure its continuance and increase, and will also receive his reward in the world to come.
A person should not behave like the one of whom it is said, "And silver I gave her in abundance and gold which they prepared for Baal (idols)" (Hosea 2:10). One who falls short in the special service which he has to render for the bounty with which he has been specially favored, will be induced to fall short in the service specially incumbent upon his tribe and afterwards in that incumbent upon his people, and at last he will renounce the Torah altogether. Not accepting the Torah, he will not even accept the obligation of the precepts that reason dictates.
And when he does not accept the obligations dictated by the understanding with which he is endowed, and its rebuke, he loses the character of a rational creature; and the cattle understand how to improve their condition better than he does, as it is said, "The ox knows his owner, and the donkey his master's trough; but Israel does not know; My people does not consider" (Isaiah 1:3). Such a person's fate will be like that of one, concerning whom it is said, "But the wicked shall perish; and the enemies of the L-ord shall be as the fat of lambs, they shall be consumed; into smoke shall they be utterly consumed" (Psalm 37:20).
אַךְ גֶּדֶר הָעֲבוֹדָה וּבֵאוּר חֲלָקֶיהָ וּמַעֲלוֹת כָּל חֵלֶק מֵחֲלָקֶיהָ.
Definition of the Service of G-d; explanation of its parts; the merits of each of these parts.
הוּא שֶׁגֶּדֶר הָעֲבוֹדָה כְּנִיעַת מִי שֶׁמְּטִיבִין לוֹ לַמֵּטִיב בְּטוֹבָה שֶׁיִּגְמְלֵהוּ עַל טוֹבָתוֹ כְּפִי יְכָלְתּוֹ. וְהַכְּנִיעָה נֶחְלֶקֶת לִשְׁנֵי חֲלָקִים. הָאֶחָד כְּנִיעַת רְהוּת וְיִחוּל בְּהֶכְרֵחַ וְחָזְקָה. וְהַשֵּׁנִי כְּנִיעַת חוֹבָה וְדִין לְגַדֵּל וּלְרוֹמֵם לְמִי שֶׁנִּכְנָעִין לוֹ.
Service may be defined as a beneficiary's submission to his benefactor, expressed in rendering good that is within his power to the latter in return for the favor received . This submission is of two kinds. The first is submission induced by fear, hope, necessity or compulsion. The second is submission arising from a sense of duty, from the conviction that it is right to aggrandize and exalt the person to whom submission is rendered.
אַךְ הַחֵלֶק הָרִאשׁוֹן הוּא הַכְּנִיעָה לָאֵל שֶׁתִּהְיֶה מִצַּד הַהֶעָרָה הַקְּנוּיָה אֲשֶׁר זָכַרְנוּ שֶׁחִיּוּבָהּ מִדֶּרֶךְ הַגְּמוּל וְהָעֹנֶשׁ בעוה״ז ובעוה״ב. אֲבָל הַחֵלֶק הַשֵּׁנִי הוּא הַכְּנִיעָה אֲשֶׁר תִּהְיֶה מִצַּד הַהֶעָרָה הַתְּקוּעָה בַּשֵּׂכֶל וְהַנּוֹצֶרֶת בְּטֶבַע הָאָדָם בְּהִקָּשֵׁר נַפְשׁוֹ עִם גּוּפוֹ.
Of the first kind is that submission to G-d which has been induced by an external stimulus (the torah), as we have mentioned, and the obligation of which arises from hope of reward or fear of punishment in this world and the next. But the second kind is the submission which arises from an inward urge in the intellect (conscience), innate in the nature of a human being in whom body and soul are joined together.
וּשְׁתֵּי הַכְּנִיעוֹת מְשֻׁבָּחוֹת מְבִיאוֹת אֶל דֶּרֶךְ הַהַצָּלָה בְּעוֹלַם הַמְּנוּחָה אֶלָּא שֶׁאַחַת מֵהֵנָּה גּוֹרֶמֶת לַחֲבֶרְתָּהּ וּמַעֲלָה שֶׁעוֹלִים מִמֶּנָּה אֵלֶיהָ וְהִיא הֶעָרַת הַתּוֹרָה. וְהַכְּנִיעָה שֶׁתִּהְיֶה מֵחֲמַת הֶעָרַת הַשֵּׂכֶל וְדֶרֶךְ הָרְאָיָה קְרוֹבָה אֶל הָאֱלֹהִים וּרְצוּיָה יוֹתֵר לְשִׁבְעָה פָּנִים:
Both kinds of submission are praiseworthy and lead to salvation in the life hereafter, the world of eternal rest. But one of these leads to the other and is a step by which we ascend to it. The former is the submission induced by the study of the Torah. The [latter] submission which is induced by the urge of the understanding and based on rational demonstrations, is nearer to G-d and more acceptable on seven grounds:
אֶחָד מֵהֶם שֶׁהָעֲבוֹדָה שֶׁתִּהְיֶה מֵהֶעָרַת הַתּוֹרָה אֶפְשָׁר שֶׁיִּהְיֶה הָאָדָם מְכַוֵּן בָּהּ לש״ש וְאֶפְשָׁר שֶׁתִּהְיֶה כַּוָּנָתוֹ לַחֲנֻפָּה וּלְשֶׁבַח ב״א וּכְבוֹדָם בַּעֲבוּרָהּ כִּי שָׁרְשָׁהּ מְיֻסָּד עַל הַתּוֹחֶלֶת וְהָרְהוּת אַךְ הָעֲבוֹדָה שֶׁהִיא מִצַּד הֶעָרַת הַשֵּׂכֶל לֹא תִּהְיֶה כִּי אִם מְיֻחֶדֶת לש״ש לֹא יִתְעָרֵב בָּהּ שׁוּם חֹנֶף וְלֹא זִיּוּף מִצַּד שֶׁיִּתְפָּאֵר בָּהּ כִּי אֵינָהּ מְיֻסֶּדֶת עַל תּוֹחֶלֶת וְעַל הָרְהוּת אַךְ הִיא מִצַּד הַחָכְמָה וְהַיְּדִיעָה בְּמָה שֶׁהַנִּבְרָא חַיָּב לַבּוֹרֵא מִן הָעֲבוֹדָה:
(1) First, For the service (of G-d) induced by the study of the Torah, it may be that the person will be l'shem shamayim (devoted to G-d alone). It may, however, be hypocritical; the aim may possibly be to obtain praise for it and honor among one's fellow-men, since this kind of service is rooted in, and founded on, hope (of reward) and fear (of punishment). But the service of G-d induced by the intellectual urge is wholly and solely devoted to G-d. No hypocrisy is mingled with it, nor any false pretense for the sake of self-glorification, since this service is not founded on hope or fear, but is based on wisdom and knowledge of what service a created being owes to its Creator.
וְהַשֵּׁנִי כִּי עֲבוֹדָה שֶׁהִיא מֵהֶעָרַת הַתּוֹרָה לֹא תִּהְיֶה אֶלָּא אַחַר הַיִּחוּל בַּגְּמוּל וְהָרְהוּת בָּעֹנֶשׁ וַאֲשֶׁר תִּהְיֶה מֵהֶעָרַת הַשֵּׂכֶל לֹא תִּהְיֶה כִּי אִם לִנְדִיבוּת הַנֶּפֶשׁ וּרְצוֹנָהּ לְהִשְׁתַּדֵּל בְּכָל יְכָלְתָּהּ בַּעֲבוֹדַת אֱלֹהִים לִשְׁמוֹ אַחַר יְדִיעָה וַהֲבָנָה כִּי הַנֶּפֶשׁ לֹא תִּתְנַדֵּב בַּמֶּה שֶׁיֵּשׁ לָהּ אֶלָּא אַחַר שֶׁיִּתְבָּרֵר לָהּ שֶׁהַתְּמוּרָה עוֹדֶפֶת עָלָיו וְהוּא רְצוֹת הָאֵל אוֹתָהּ:
(2) Secondly, service of G-d induced by the Torah is only rendered as the result of hope of reward or fear of punishment; but the service urged by the understanding comes from volunteering of the soul and and its desire to strive with all its might to serve its G-d for His own sake after knowledge and comprehension. For the soul will not freely give all it has, unless it is convinced that what it receives in exchange is greater than what it gives, and this [reward] is that G-d is pleased with it.
וְהַשְּׁלִישִׁי כִּי הָעֲבוֹדָה שֶׁהִיא מִן הַתּוֹרָה בִּלְבַד יִהְיֶה הַנִּרְאֶה מִמֶּנָּה עַל הָאֵבָרִים מִן הַמַּעֲשִׂים הַטּוֹבִים יוֹתֵר מִמָּה שֶׁהוּא צָפוּן בַּלֵּב מֵעֲבוֹדַת הָאֱלֹהִים, וְהָעֲבוֹדָה שֶׁתִּהְיֶה מִן הַשֵּׂכֶל הַצָּפוּן בַּלֵּב כִּפְלַיִם מִמָּה שֶׁנִּרְאֶה מִמֶּנָּה עַל הָאֵבָרִים וְהֵם חוֹבוֹת הַלְּבָבוֹת:
Third, the service due to the urge of the Torah is manifested in external good deeds rather than in inward thoughts and feelings, hidden in the heart. But in the service induced by the understanding, that which is hidden in the heart, namely, the duties of the heart, is many times as much as what is seen in the external activity of the bodily limbs.
וְהָרְבִיעִי כִּי הָעֲבוֹדָה שֶׁהִיא מִן הַתּוֹרָה כְּמָבוֹא אֶל הָעֲבוֹדָה אֲשֶׁר הִיא מִן הַשֵּׂכֶל וְהִיא כְּגַרְגִּיר הַזָּרוּעַ וְהַתּוֹרָה לָהּ כַּעֲבוֹדָה לָאֲדָמָה וַחֲרִישָׁתָהּ וּנְקִיָּתָהּ וְהָעֵזֶר שֶׁהוּא מִן הָאֱלֹהִים כַּמָּטָר הַמַּשְׁקֶה אוֹתָהּ וּמָה שֶׁהִיא מַמְצִיאָה וּמַצְמַחַת בַּמֶּה שֶׁיִּתְקַיֵּם בַּלְּבָבוֹת מֵעֲבוֹדַת הָאֱלֹהִים לִשְׁמוֹ לֹא לְיִחוּל וְלֹא לִרְהוּת כְּמוֹ שֶׁהִזְהִירוּ חֲזַ״ל עָלָיו אַל תִּהְיוּ כַּעֲבָדִים הַמְּשַׁמְּשִׁים אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס וְכוּ׳ וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם:
Fourth, the service induced by the Torah is to be regarded as a path to the service prompted by the understanding. The former is like seed planted in the ground. The study of the Torah is as cultivation is to the soil - ploughing and clearing it. The aid that comes from G-d is like the rain that waters the field. And the fruit that is produced and brought forth is what establishes in the heart - the service of G-d for His sake only, and not prompted by hope (of reward) or fear (of punishment). So our wise men have exhorted us, "Be not like servants who minister to their master upon the condition of receiving a reward . . . and let the fear of Heaven be upon you." (Ethics of the Fathers 1:3).
וְהַחֲמִישִׁי כִּי מִצְוֹת הַתּוֹרָה יֵשׁ תַּכְלִית לְמִסְפָּרָן וְהֵן מַגִּיעוֹת עַד סַךְ יָדוּעַ וְהוּא תרי״ג מִצְוֹת אַךְ מִצְוֹת הַשֵּׂכֶל כִּמְעַט שֶׁאֵין לָהֶם תַּכְלִית כִּי בְּכָל יוֹם יוֹסִיף הָאָדָם דַּעַת בָּהֶן וְכָל אֲשֶׁר תּוֹסִיף הַכָּרָתוֹ וְיָבִין טוֹבוֹת הָאֱלֹהִים וְעֹצֶם יְכָלְתּוֹ וּמַלְכוּתוֹ יוֹסִיף לְהִכָּנַע לוֹ וּלְהִשָּׁפֵל לְפָנָיו. וְעַל כֵּן אַתָּה רוֹאֶה דָּוִד ע״ה מִתְחַנֵּן אֶל הָאֱלֹהִים לְהָעִיר אוֹתוֹ עֲלֵיהֶן וּלְהָסִיר מָסַךְ הַסִּכְלוּת מֵעַל עֵינָיו כמ״ש (תהלים קיט) גַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ הוֹרֵנִי ה׳ דֶּרֶךְ חֻקֶּיךָ וְגוֹ׳ הַדְרִיכֵנִי בִּנְתִיב מִצְוֹתֶיךָ וְגוֹ׳ הַט לִבִּי אֶל עֵדְוֹתֶיךָ וְגוֹ׳ וְאוֹמֵר שָׁם לְכָל תִּכְלָה רָאִיתִי קֵץ רְחָבָה מִצְוָתְךָ מְאֹד. ר״ל כָּל מָה שֶׁאָנוּ חַיָּבִין מֵעֲבוֹדָתְךָ אֶל הַתְמָדַת טוֹבוֹתֶיךָ אֵין קֵץ לוֹ מִפְּנֵי שֶׁאֵין קֵץ לְאָפְנֵי טוֹבוֹתֶיךָ עָלֵינוּ.
Fifth, the commandments of the Torah are limited. They are a known number, 613 precepts. But the duties imposed by the understanding are almost countless, for a person daily increases his knowledge of them; and the more his faculty of perception develops and the more he comprehends G-d's beneficences, mighty power and sovereignty, the more will a man submit and humble himself before Him. Hence you find that David (peace be upon him), besought G-d to arouse him to the knowledge of these duties and remove the curtain of folly from his eyes; as it is said, "Open my eyes that I may gaze at the wonders of Your Torah" (Tehilim 119:18); "Teach me, O L-ord, the way of Your statutes..." (ibid. 119:33); "Incline my heart unto Your testimonies, and not to covetousness" (ibid. 119:36). Furthermore it is said "To all perfection have I seen an end; but Your commandment is exceedingly broad" (ibid. 119:96); that is to say, our obligation of service to You for Your continual benefits to us is without limit because there is no limit to the varieties of Your favors to us.
וּכְבָר נֶאֱמַר עַל קְצָת הַפְּרוּשִׁים שֶׁהָיוּ כָּל יְמֵיהֶם בִּתְשׁוּבָה מִפְּנֵי שֶׁהָיוּ מְחַדְּשִׁים בְּכָל יוֹם תְּשׁוּבָה בַּעֲבוּר תּוֹסֶפֶת הַכָּרָתָם בִּגְדֻלַּת הָאֱלֹהִים בְּכָל יוֹם וְקִצּוּרָם בַּמֶּה שֶׁהֵם חַיָּבִים לוֹ מִן הָעֲבוֹדָה בְּשֶׁעָבַר כמ״ש דָּוִד ע״ה (שם יט) יוֹם לְיוֹם יַבִּיעַ אֹמֶר וְגוֹ׳ וְאוֹמֵר (שם קיט) פַּלְגֵי מַיִם יָרְדוּ עֵינָי עַל לֹא שָׁמְרוּ תוֹרָתֶךָ:
It is also related of some ascetics that they spent the whole of their lives in repentance. Each day they were moved to renewed repentance, because every day their recognition of G-d's greatness increased, and they realized how much they had fallen short in the fulfillment of their obligation of service in the past, as David said, "Day communicates knowledge unto day" (Ps. 19:2). Furthermore, it is said, "Streams of water run down mine eyes, because they kept not Your laws." (Ps. 119:136).
וְהַשִּׁשִּׁי כִּי הָעֲבוֹדָה שֶׁהִיא מִן הַתּוֹרָה הִיא בִּיכֹלֶת הָאָדָם כְּשֶׁהוּא מְכַוֵּן בָּהּ וּמִזְדַּמֵּן אֵלֶיהָ אֵינֶנָּה נִמְנַעַת מִמְּבַקְּשָׁהּ אַךְ הָעֲבוֹדָה שֶׁהִיא מִן הַשֵּׂכֶל לֹא תִּגָּמֵר לְאָדָם אֶלָּא בְּכֹחַ גָּדוֹל וְעֵזֶר מֵאֵת הָאֱלֹהִים יִתְבָּרַךְ כִּי יְכֹלֶת הָאָדָם קְצָרָה מֵהַשִּׂיגָה וְעַל כֵּן אַתָּה רוֹאֶה דָּוִד ע״ה מֵשִׁיב תָּמִיד הַתְּחִנָּה לָאֵל לְעָזְרוֹ עָלֶיהָ בְּאַשְׁרֵי תְמִימֵי דָרֶךְ:
Sixth, the service instructed by the Torah is within the range of a human being's capacity. Provided he is intent upon it and sets about it, it is not withheld from any one who seeks to fulfill it. But the service prompted by the understanding can only be performed with great strength and with the help of G-d, since human power is insufficient to attain it. Hence you find that David repeatedly imploring G-d in Psalm 119 to give him this aid.
וְהַשְּׁבִיעִי כִּי הָעֲבוֹדָה כְּשֶׁהִיא מִן הַתּוֹרָה בִּלְבַד אֵין אָדָם בָּטוּחַ בְּעַצְמוֹ שֶׁלֹּא יִכָּשֵׁל בָּהּ כִּי כֹּחַ הַתַּאֲוָה אוֹרֵב לָהּ וּמְצַפֶּה הָעִתּוֹת שֶׁהוּא מִתְעַלֵּם מִמֶּנָּה אֲבָל הָעֲבוֹדָה שֶׁהִיא מֵהֶעָרַת הַשֵּׂכֶל בָּטוּחַ הוּא מֵהִכָּשֵׁל בָּהּ וּמֵחֲטוֹא כִּי הַנֶּפֶשׁ אֵינָהּ נִמְשֶׁכֶת אֵלֶיהָ אֶלָּא לְאַחַר הָמִית תַּאֲוַת הַגּוּפוֹת וְהַגְבָּרַת הַשֵּׂכֶל עָלֶיהָ וְשִׁמּוּשׁוֹ בָּהּ כְּחֶפְצוֹ וּרְצוֹנוֹ וְעַל כֵּן הִיא עֲבוֹדָה מֻבְטַחַת מֵהִכָּשֵׁל בָּהּ וּבַעְלָהּ שָׁמוּר מִן הַחֵטְא כמ״ש הַכָּתוּב (משלי יב) לֹא יְאֻנֶּה לַצַּדִּיק כָּל אָוֶן.
Seventh, when service is only derived from the Torah, a person can never be sure that he will not stumble. For in that kind of service, the force of evil passion is always lurking in ambush, waiting for the time when he will neglect it. But when the service is prompted by the understanding, a man can be sure that he will not stumble and sin, for the soul is attracted to service of G-d only after physical lust has been slayed (overcome) and the intellect has obtained the victory over it, and controls it according to his will and desire. Hence, this type of service affords a guarantee against stumbling, and one who has attained it, is guarded from sin, as Scripture says, "There shall no evil happen to the righteous" (Mishlei 12:21).
אַךְ מַעֲלוֹת הַתּוֹרָה צָרִיךְ שֶׁאֲבָאֵר מֵהֶם מָה שֶׁיִּזְדַּמֵּן לִי וְאוֹמַר כִּי הָעִנְיָנִים הַמַּצְרִיכִים לְהֶעָרַת הַתּוֹרָה גַּם כֵּן הֵם שִׁבְעָה:
It is necessary, however, that I should expound some of the advantages of instruction in the Torah, as these occur to me. The grounds that necessitate the urge of the Torah to service of G-d are also seven.
אֶחָד מֵהֶם כִּי הָאָדָם מְחֻבָּר (ס״א מורכב) מִנֶּפֶשׁ וְגוּף וּבְמִדּוֹתָיו מָה שֶׁיְּבִיאֵהוּ לְהִתְמַכֵּר לַהֲנָאוֹת וְלִשְׁקֹעַ בַּתַּאֲווֹת הַבַּהֲמִיּוֹת וּלְנַתֵּק קֶשֶׁר הַשֵּׂכֶל מֵעָלָיו וְיֵשׁ בּוֹ מִדּוֹת שֶׁיְּבִיאוּהוּ לִמְאֹס בָּעוֹלָם וּלְהַנִּיחַ יִשּׁוּבוֹ מִפְּנֵי הִתְהַפְּכוּת עִנְיָנָיו בּוֹ וְהַתְמָדַת הַפְּגָעִים וְהַיְּגוֹנוֹת עָלָיו וְלִנְטוֹת אֶל עוֹלָם הַשֵּׂכֶל הָעֶלְיוֹן.
First, man is composed of soul and body. Among his tendencies there are some that tempt him to surrender himself to physical pleasures, indulge in lowly desires, and break the restraining bonds of the understanding. There are also other tendencies that will make him abhor this world and renounce society, because of reverses that he has sustained and continued troubles and sorrows that have befallen him, and so he would turn to the higher spiritual life.
וּשְׁתֵּי הָעֵצוֹת אֵינָם מְשֻׁבָּחוֹת מִפְּנֵי שֶׁהָאַחַת מְבִיאָה לְהַפְסָדַת סֵדֶר הָעוֹלָם וְהַשֵּׁנִית מְבִיאָה לְהַפְסָדַת עִנְיְנֵי הָאָדָם בעוה״ז וּבַבָּא. וּמֵחֶמְלַת הַבּוֹרֵא יִתְעַלֶּה וְעֹצֶם טוֹבָתוֹ עַל הָאָדָם שֶׁחֲנָנוֹ מָה שֶׁיְּתַקֵּן בּוֹ עִנְיָנָיו וְיִכּוֹנוּ בּוֹ דְּרָכָיו בִּשְׁנֵי הָעוֹלָמִים בְּסֵדֶר אֶמְצָעִי בֵּין הַשֵּׂכֶל וְהַתַּאֲוָה וְהִיא הַתּוֹרָה הַנֶּאֱמָנָה הַשּׁוֹמֶרֶת הַצֶּדֶק בְּגָלוּי וּבְנִסְתָּר שֶׁמַּרְחֶקֶת הָאָדָם מִתַּאֲווֹתָיו בעוה״ז וְשׁוֹמֶרֶת לוֹ גְּמוּלוֹ בְּאַחֲרִיתוֹ כמ״ש הַכָּתוּב (משלי כב) הַט אָזְנְךָ וּשְׁמַע דִּבְרֵי חֲכָמִים וְגוֹ׳ כִּי נָעִים כִּי תִשְׁמְרֵם בְּבִטְנֶךָ וְגוֹ׳ לִהְיוֹת בַּה׳ מִבְטַחֶךָ הוֹדַעְתִּיךָ וְגוֹ׳ הֲלֹא כָתַבְתִּי לְךָ שָׁלִישִׁים בְּמוֹעֵצֹת וָדָעַת לְהוֹדִיעֲךָ קֹשְׁטְ אִמְרֵי אֱמֶת לְהָשִׁיב אֲמָרִים אֱמֶת לְשֹׁלְחֶיךָ:
Neither of these plans is praiseworthy. The latter (if generally followed) would bring about destruction of the societal order. The former would lead to his ruin in this world and in the next. The exalted Creator, in His compassion and infinite goodness to man, favored him with a means by which he may improve his condition and direct aright his ways, leading to happiness here and hereafter. This means, which points out the middle road between the understanding and physical desire, is the Torah which is faithful, preserves righteousness outwardly and inwardly, keeps man away from his lusts in this world and reserves for him his reward at his latter end, as Scripture says, "Incline your ear and hear the words of the wise ... or it is a pleasant thing if you keep them within you . . . That your trust may be in the L-ord, I have made known to you this day . . . Have not I written to you excellent things in counsels and knowledge, That I might make you know the certainty of the words of truth; that you might answer the words of truth to them that send unto you" (Mishlei 22:17-21).
וְהַשֵּׁנִי כִּי הֶעָרַת הַשֵּׂכֶל אֵינֶנָּה גּוֹרֶרֶת חִיּוּבֵי מַעֲשֵׂה עֲבוֹדַת הָאֱלֹהִים מִתְּפִלָּה וְצוֹם וּצְדָקָה וּמַעֲשֵׂר וּגְמִילוּת חֲסָדִים וְאֵין אָדָם מַגִּיעַ בָּהּ לִידִיעַת גְּבוּלֵי הָעֳנָשִׁין אֲשֶׁר יִתְחַיֵּב בָּהֶן הַמְקַצֵּר בַּעֲבוֹדָה וְהֻצְרַךְ לְמַעֲמָד וּגְבוּל בְּכָל זֶה בְּדֶרֶךְ הַתּוֹרָה וְהוֹרָאַת הַנְּבוּאָה כְּדֵי שֶׁיְּסֻדַּר לָנוּ הָעִנְיָן הַמְכֻוָּן מִמֶּנּוּ בְּהִתְקַּבְּצָם וְהִיא עֲבוֹדַת ה׳ יִתְעַלֶּה כמ״ש (קהלת ג׳:י״ד) וְהָאֱלֹהִים עָשָׂה שֶׁיִּרְאוּ מִלְּפָנָיו:
Second, the inducing by the understanding does not lead to the recognition of active obligations in the service of G-d such as prayer, fasting, tzedaka (charity), maaser (tithing), acts of kindliness. Nor does one attain knowledge of the types of punishments incurred by one who is negligent in the service. In all this, there is need of a framework and a boundary in the way set forth by the Torah and the prophet's instruction, so that by their combination the Divine purpose may be explained in orderly fashion - that purpose being the service of G-d, exalted be He, as it is said, "And G-d made it, so that man should fear before Him" (Koheles 3:14) ; that is to say, G-d gave us a law to teach us His service.
וְהַשְּׁלִישִׁי כִּי הַהֶעָרָה הַשִּׂכְלִית אֵינֶנָּה כּוֹלֶלֶת כָּל הַמְּצֻוִּים מִפְּנֵי קֹצֶר מַחְשֶׁבֶת קְצָתָם וְיִתְרוֹן הַכָּרַת קְצָתָם עַל קְצָתָם וְהַהֶעָרָה הַתּוֹרִיָּה כּוֹלֶלֶת כָּל מִי שֶׁהִגִּיעַ לִתְנָאֵי הַצִּוּוּי עַל דֶּרֶךְ שָׁוָה וְאִם הֵם חֲלוּקִים בַּהֲבָנָתָם אוֹתָהּ כְּמוֹ שֶׁהִקְדַּמְנוּ בְּסוֹף הַשַּׁעַר הָרִאשׁוֹן מִן הַסֵּפֶר הַזֶּה.
Third, the intellectual urge cannot include equally all who are under the obligation of service, because some human beings are of limited intelligence, while some are superior in understanding. But the urge of the Torah applies equally to all who have reached the status subjecting them to this service, even though they vary in their understanding of it, as we have noted at the close of the first treatise of this book.
וְיֵשׁ שֶׁיִּהְיֶה הָאָדָם מְקַצֵּר בִּקְצָת עִנְיָנָיו וּמוֹסִיף בִּקְצָתָם וּמִתְחַלֶּפֶת הֶעָרַת הַשֵּׂכֶל בּוֹ בְּהִתְחַלֵּף הַכָּרָתוֹ וְהַהֶעָרָה הַתּוֹרִיָּה אֵינָהּ מִתְחַלֶּפֶת בְּעַצְמָהּ אֲבָל צוּרָתָהּ צוּרָה אַחַת לַנַּעַר וְלַבָּחוּר וְלַיָּשִׁישׁ וְלַזָּקֵן וְלַמַּשְׂכִּיל וְלַכְּסִיל וּמִתְחַלֵּף הַמַּעֲשֶׂה שֶׁיִּהְיֶה מֵחֲמָתָהּ בְּכָל אֲשֶׁר זָכַרְנוּ (ס״א כאשר ספרנו) כמ״ש הַסֵּפֶר בִּכְלִילַת הַהֶעָרָה הַתּוֹרִיָּה לְכָל הָעָם (דברים לא) הַקְהֵל אֶת הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ וְגוֹ׳ וְאָמַר שָׁם תִּקְרָא אֶת הַתּוֹרָה הַזֹּאת נֶגֶד כָּל יִשְׂרָאֵל בְּאָזְנֵיהֶם:
It sometimes also happens that an individual falls short in some duties and exceeds in others. The intellectual stimulus varies in different individuals in accordance with their capacity of recognition. But the urge of the Torah is not subject to variation. Its form is the same for the child, the youth, one advanced in years and the old man, the wise and the foolish, even though the resulting practice varies in different classes of individuals. And so Scripture says in regard to the all encompassing character of the instruction of the Torah for all the people, "Gather the people together, men and women, and children, and the stranger that is within your gate, (that they may hear and that they may learn and fear the L-ord your G-d . . .)" (Devarim 31:12). Further, it is said, ". . . you shall read this law before all Israel in their hearing." (Devarim 31:11).
וְהָרְבִיעִי כִּי מִן הַיָּדוּעַ כִּי עֲבוֹדוֹת ב״א חַיָּבִין בָּהֶן כְּפִי מַעֲלוֹת הַטּוֹבוֹת עֲלֵיהֶם וּבְכָל דּוֹר וָדוֹר מִתְחַדְּשׁוֹת סִבּוֹת לְעַם זוּלָתִי עַם אַחֵר. מְבִיאוֹת לְיַחֲדָם בַּטּוֹבָה מֵאֵת ה׳ יִתְעַלֶּה וְצָרִיךְ בַּעֲבוּרָם שֶׁיִּתְיַחֲדוּ גַּם הֵם בְּתוֹסֶפֶת עֲבוֹדַת הַבּוֹרֵא מִבַּלְעֲדֵי שְׁאָר הָעַמִּים וְאֵין דֶּרֶךְ לָדַעַת זֶה מִצַּד הַשֵּׂכֶל לְבַדּוֹ כַּאֲשֶׁר בָּחַר בָּנוּ בְּהוֹצִיאוֹ אוֹתָנוּ מֵאֶרֶץ מִצְרַיִם וּבְקִיעַת יַם סוּף וּמָה שֶׁסָּמוּךְ לָהֶם מִן הַטּוֹבוֹת אֲשֶׁר אֵין צֹרֶךְ לְזָכְרָם בַּעֲבוּר שֶׁהֵן יְדוּעוֹת וּמְפֻרְסָמוֹת וְיִחֲדָנוּ הַבּוֹרֵא ית׳ מִשְּׁאָר הָאֻמּוֹת בָּעֲבוֹדָה חִיְּבָנוּ בָּהּ לְהוֹדוֹת לוֹ וְיִעֵד אוֹתָנוּ עַל קַבָּלָתָהּ בְּהַגְּמוּל בעוה״ז וּבַבָּא מָה שֶׁלֹּא יְסֻפַּר מֵרֹב חֶסֶד וְטוֹבָה מִמֶּנּוּ ית׳. וְכָל זֶה לֹא יִתְבָּרֵר כִּי אִם בַּתּוֹרָה כמ״ש הַכָּתוּב (שמות יט) אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי וְעַתָּה אִם שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת בְּרִיתִי וְגוֹ׳ וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ וְגוֹ׳:
Fourth, it is recognized that the obligations of human beings to render service are proportionate to the degrees of benefits bestowed upon them. In every period there have been events which occasioned one people to be singled out from all other peoples for special benefits that G-d bestowed on it. It follows that individuals belonging to that people are on that account under special obligation to render additional service to the Creator beyond that required of other peoples. There is no way of determining by the intellect alone what this service should be. Thus G-d chose us from among other nations by bringing us out of the land of Egypt, dividing the Red Sea and bestowing other benefits subsequently, too well known to be mentioned. Furthermore, the exalted Creator specially distinguished us from all other nations by designating us for the service for which we are under an obligation of gratitude to Him; and, in return for our acceptance of this service, He has assured us a reward in this world and in the next, - an abundance of grace and goodness, emanating from Him, that is indescribable. All this can only be clearly made known to us by the Torah, as Scripture says, "You have seen what I did unto the Egyptians and how I bore you on eagles' wings, and brought you unto Myself. Now, therefore, if you will obey My voice indeed, and keep My covenant, (then you shall be a treasure unto Me above all people) and you shall be unto Me a kingdom of priests and a holy nation" (Ex. 19:4-6).
וְהַחֲמִישִׁי כִּי הַהֶעָרָה הַתּוֹרִיָּה הִיא הַקְדָּמָה וּמָבוֹא אֶל הֶעָרַת הַשֵּׂכֶל וּרְאָיָה עָלָיו בַּעֲבוּר צֹרֶךְ הָאָדָם בְּנַעֲרוּתוֹ אֶל חִנּוּךְ וְהַנְהָגָה וְלִמְנֹעַ תַּאֲווֹתָיו עַד שֶׁיֶּחֱזַק וְיִכּוֹן שִׂכְלוֹ וְכֵן הַנָּשִׁים וְקַלֵּי הַדַּעַת מִן הָאֲנָשִׁים אֵינָם נִמְשָׁכִים אַחַר הַנְהָגַת הַשֵּׂכֶל מִפְּנֵי חֲלִישׁוּת אִסּוּרוֹ בָּהֶם וְקִשּׁוּרוֹ אוֹתָם, הִצְרִיךְ הַדֹּחַק לְהַנְהָגָה בֵּינוֹנִית שֶׁיִּסְבְּלוּהָ וְלֹא יִבָּצֵר מֵהֶם לַעֲמֹד בָּהּ. וע״כ נוֹסְדוּ הַתּוֹרֹת עַל קָטְבֵי הַיִּחוּל וְהָרְהוּת.
Fifth, the stimulus of the Torah is a preparation for, and introduction to that of the Understanding, the reason being that a man in his youth needs training and guidance, and restraint from yielding to his passions, until the time comes when his understanding has become strong and firm. So, too some women and frivolous (superficial) men do not follow the intellectual lead, because its control over them is weak and loose. This condition made it necessary to provide guidance of a medium character which they can endure and which will not be impossible for them to stand. Hence, the instructions of the Torah revolve around hope and fear - the poles of its axis.
וּמִי שֶׁאֵינוֹ מְקַצֵּר בְּחִיּוּבֵי הָעֲבוֹדָה יִהְיֶה בְּמַדְרֵגַת הַחֲסִידִים הַזַּכִּים וְיִהְיֶה רָאוּי לִגְמוּל העוה״ז וְהַבָּא. וּמִי שֶׁעוֹלֶה מִמֶּנָּה אֶל הָעֲבוֹדָה שֶׁהוּא מִדֶּרֶךְ הֶעָרַת הַשֵּׂכֶל יַגִּיעַ אֶל מַדְרֵגַת הַנְּבִיאִים וּבְחִירֵי עֶלְיוֹן הַחֲסִידִים וִיהִי גְּמוּלוֹ בעוה״ז הַשִּׂמְחָה בִּמְתִיקוּת עֲבוֹדַת ה׳ כמ״ש הַנָּבִיא (ירמיהו ט״ו:ט״ז) נִמְצְאוּ דְבָרֶיךָ וָאֹכְלֵם וַיְהִי דְבָרְךָ לִי לְשָׂשׂוֹן וּלְשִׂמְחַת לְבָבִי כִּי נִקְרָא שִׁמְךָ עָלַי ה׳ אֱלֹהֵי צְבָאוֹת וְאָמַר (תהלים סד) יִשְׂמַח צַדִּיק בַּה׳ וְחָסָה בוֹ וְיִתְהַלְלוּ כָּל יִשְׁרֵי לֵב וְאָמַר (שם צז) אוֹר זָרֻעַ לַצַּדִּיק וּלְיִשְׁרֵי לֵב שִׂמְחָה. וּגְמוּלוֹ לעוה״ב לְהַגִּיעַ אֶל הָאוֹר הָעֶלְיוֹן אֲשֶׁר לֹא נוּכַל לְסַפְּרוֹ וְלֹא לְדַמּוֹתוֹ כמ״ש (זכריה ג) אִם בִּדְרָכַי תֵּלֵךְ וְאִם אֶת מִשְׁמַרְתִּי תִשְׁמֹר וְגַם אַתָּה תָּדִין אֶת בֵּיתִי וְגַם תִּשְׁמֹר אֶת חֲצֵרָי וְנָתַתִּי לְךָ מַהְלְכִים בֵּין הָעֹמְדִים הָאֵלֶּה וְאָמַר (תהלים לא) מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִּירֵאֶיךָ פָּעַלְתָּ לַחֹסִים בָּךְ נֶגֶד בְּנֵי אָדָם וְאָמַר (ישעיה סד) עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ:
Whoever does not fall short in fulfilling the obligations of this service belongs to the class of the pure pious ones and is worthy of reward in this world and in the next. But one who rises from this stage to the service of G-d, induced by reason, reaches the degree of the prophets and the elect of the Supreme - the saints. His reward here on earth is joy in the sweetness of the service of the L-ord, as the prophet said, "Your words were found, and I did eat them; and Your word was unto me the joy and rejoicing of my heart; for I am called by Your name, O L-ord G-d of hosts" (Jeremiah 15-16); furthermore, "The righteous shall be glad in the L-ord and trust in Him; and all the upright in heart shall glory" (Ps. 64:11) ; furthermore, "light is sown for the righteous, and joy for the upright in heart" (Ps. 97:11). His reward in the world to come will consist in his attaining the highest illumination which we are unable to describe or picture, as it is said, "If you will walk in My ways and if you will keep My charge... I will give you a place to walk among these that stand by" (Zachariah 3:7); further, "How great is Your goodness which You have laid up for them that fear You, which You have done for them that trust in You before the children of men" (Ps. 31:20). Furthermore, "Eye has not seen, O G-d, beside You, what He will do for one that waits for Him" (Isaiah 64:3).
וְהַשִּׁשִּׁי כִּי הַתּוֹרָה כָּלְלָה עִנְיָנִים לֹא יוּכַל הַשֵּׂכֶל (ס״א הספר) לְבָאֵר אָפְנֵי חִיּוּבָם וְהֵם הַמִּצְוֹת הַשִּׁמְעִיּוֹת וּכְלָלִים מִשָּׁרְשֵׁי הַשִּׂכְלִיּוֹת. וְזֶה הָיָה בַּעֲבוּר שֶׁהָיָה הָעָם שֶׁנִּתְּנָה לָהֶם הַתּוֹרָה בָּעֵת הַהִיא בְּעִנְיַן גֹּבֶר הַתַּאֲווֹת הַבַּהֲמִיּוֹת עֲלֵיהֶם וְנֶחְלְשׁוּ מִדַּעְתָּם וְהַכָּרָתָם מֵהָבִין הַרְבֵּה מִן הַשִּׂכְלִיּוֹת וְנָתְנָה בָּהֶם הַתּוֹרָה בָּזֶה מִנְהָג אֶחָד וְשָׁבוּ הַשִּׂכְלִיּוֹת וְהַשִּׁמְעִיּוֹת אֶצְלָם שָׁוִים בַּהֶעָרָה עֲלֵיהֶם וּמִי שֶׁשִּׂכְלוֹ וְהַכָּרָתוֹ חֲזָקִים יִתְעוֹרֵר אֲלֵיהֶם וִיקַבְּלֵם עַל עַצְמוֹ לִשְׁנֵי הַפָּנִים. וּמִי שֶׁנֶּחְלַשׁ שִׂכְלוֹ מִדֶּרֶךְ חִיּוּבָם יְקַבְּלֵם מִצַּד הַתּוֹרָה בִּלְבַד וְיִנְהַג בָּהֶם מִנְהַג הַשִּׁמְעִיּוֹת וְהָיְתָה בָּזֹאת תַּקָּנַת הַכֹּל כמ״ש (משלי ג) דְּרָכֶיהָ דַרְכֵי נֹעַם וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם:
Sixth, the Torah includes matters, the obligation of which reason cannot explain, namely, the received commandments and the general principles, of the roots of rational precepts. This is because the people to whom the Torah was given were at that period in such a condition that animal lusts dominated them and they were too weak in their knowledge and perceptive faculties to understand many of the rational precepts. The Torah, therefore, used one method only for both the rational precepts and the received commandments. The people were stimulated in the same way in regard to both classes of duties. An individual whose understanding and perception are strong, will exert himself and undertake the obligation of fulfilling them on both grounds that they are rational and received. And one whose intellect is too weak to perceive their rational ground will accept them because the Torah exhorts him, and will treat them as received precepts. Thus all classes will be benefited, as it is said, "Its ways are ways of pleasantness, and all its paths are peace" (Mishlei 3:17).
וְהַשְּׁבִיעִי כִּי הַתּוֹרָה נַגִּיעַ אֵלֶיהָ בִּמְצִיעוּת אָדָם שֶׁיֵּרָאוּ עַל יָדוֹ אוֹתוֹת וּמוֹפְתִים כָּל ב״א שָׁוִים בָּהֶם מִצַּד הַרְגָּשׁוֹתָם לֹא יוּכְלוּ לִדְחוֹתָם וְיִתְבָּרֵר לָהֶם מָה שֶׁהוּא בָּא בּוֹ מִשֵּׁם הַבּוֹרֵא בְּמוֹפְתִים מֻרְגָּשִׁים וְשִׂכְלִיִּים וְזֹאת תּוֹסֶפֶת עַל מָה שֶׁהָטְבָּעוּ אֵלָיו בְּשֹׁרֶשׁ הַבְּרִיאָה וְהַיְּצִירָה מִן הַהֶעָרָה הַשִּׂכְלִית.
Seventh, we come to the Torah through a human intermediary (Moses) by whom were shown signs and miracles equally perceived by all the people with their senses, the evidence of which they could not deny. Hence, the message which he brought with him in the name of G-d was demonstrated to them through the senses as well as the intellect. The demonstration through the senses was an addition to the intellectual stimulus which human beings naturally possess.
וּמִי שֶׁיִּבְחַן טוֹבוֹת הָאֱלֹהִים עָלָיו אֲשֶׁר יִשְׁתַּוֶּה בָּהֶן עִם כָּל בְּנֵי אָדָם יַאֲמִין בְּחִיּוּב קַבָּלַת עֲבוֹדַת הָאֱלֹהִים בְּכָל מִינֵי הַשִּׂכְלִיּוֹת וּכְשֶׁיִּבְחַן טוֹבוֹת הַבּוֹרֵא עָלָיו אֲשֶׁר יִחֵד בָּהֶן עַמּוֹ מִשְּׁאָר הָעַמִּים יַאֲמִין בְּחִיּוּבוֹ בַּמִּצְוֹת הַשִּׁמְעִיּוֹת מִבַּלְעֲדֵי שְׁאָר הָאֻמּוֹת.
Whoever considers G-d's bounties, bestowed upon him, which are in common with all other human beings, will faithfully accept the obligation of the service of G-d in the ways indicated by his intellect. Whoever reflects on the Creator's special bounties to him by which his nation has been distinguished from other nations, will faithfully accept the special obligation to obey the precepts that are binding on his people, on the authority of the Torah (i.e. the received commandments in the torah) and which are not binding on other peoples (except the 7 commandments of Bnei Noach).
וְכֵן כַּאֲשֶׁר יִבְחַן טוֹבוֹת הָאֱלֹהִים עָלָיו אֲשֶׁר יִחֵד בָּהֶן שִׁבְטוֹ מִבַּלְעֲדֵי שִׁבְטֵי שְׁאָר עַמּוֹ כַּכְּהֻנָּה וּלְוִיָּה יַאֲמִין בְּחִיּוּבוֹ בַּמִּצְוֹת אֲשֶׁר יִחֵד בָּהֶן הָאֱלֹהִים שִׁבְטוֹ. וע״כ תִּמְצָא תּוֹרַת כְּהֻנָּה אַרְבָּעָה וְעֶשְׂרִים כְּנֶגֶד אַרְבָּעָה וְעֶשְׂרִים טוֹבוֹת שֶׁהֵטִיב בָּהֶם הַבּוֹרֵא לַכֹּהֲנִים וְהֵם אַרְבָּעָה וְעֶשְׂרִים מַתְּנוֹת כְּהֻנָּה.
And when one considers G-d's bounties to him, by which his tribe has been distinguished from the remaining tribes of his people, such as, priesthood (for a Kohen) or the Levitical degree (for a Levi), he will faithfully accept the obligation to fulfill precepts by which G-d has distinguished his tribe. Hence you find twenty four priestly ordinances corresponding to twenty-four special benefits which the Creator bestowed upon the priests. These are the twenty-four priestly dues.
וְעַל הַהַקָּשָׁה הַזֹּאת כָּל מִי שֶׁיִּחֵד הָאֱלֹהִים אוֹתוֹ בְּגֹבַהּ מִבַּלְעֲדֵי שְׁאָר בְּנֵי אָדָם צָרִיךְ שֶׁיְּחַיֵּב אֶת עַצְמוֹ עֲבוֹדָה שֶׁיִּתְיַחֵד בָּהּ מִבִּלְעָדֶיהָ עִם הִשְׁתַּדְּלוֹ בָּעֲבוֹדָה הַכּוֹלֶלֶת אוֹתוֹ עִמָּהֶם כְּפִי יְכָלְתּוֹ וְהַשָּׂגָתוֹ לְהוֹדוֹת לַה׳ יִתְבָּרַךְ עַל מָה שֶׁיִּחֲדוֹ בּוֹ מִן הַטּוֹב וְיִהְיֶה גּוֹרֵם הַתְמָדָתָהּ וּלְהוֹסִיף לוֹ עָלֶיהָ וְלִגְמֹל עַל עֲבוֹדָתוֹ בַּבָּא.
Analogously, any individual whom G-d has distinguished by special favors beyond those enjoyed by other human beings, should undertake a special service not incumbent on them, striving at the same time, according to his capacity and perception, to fulfill the duties in the obligation of which he is included with them and thanking G-d, blessed be He, for the benevolence with which G-d specially favored him. Thus will he insure its continuance and increase, and will also receive his reward in the world to come.
וְלֹא יִהְיֶה כְּמִי שנא׳ בּוֹ (הושע ב) וְכֶסֶף הִרְבֵּיתִי לָהּ וְזָהָב עָשׂוּ לַבָּעַל. וּמִי שֶׁמְּקַצֵּר בָּעֲבוֹדָה עַל מָה שֶׁיּוּחַד בּוֹ מִן הַטּוֹבָה יִגְרֹם לוֹ לְקַצֵּר בַּמֶּה שֶׁיֻּחֲדָה בּוֹ מִשְׁפַּחְתּוֹ וְאַחַר כָּךְ בַּמֶּה שֶׁיּוּחַד בּוֹ עַמּוֹ וְיַנִּיחַ אֶת הַתּוֹרָה.
A person should not behave like the one of whom it is said, "And silver I gave her in abundance and gold which they prepared for Baal (idols)" (Hosea 2:10). One who falls short in the special service which he has to render for the bounty with which he has been specially favored, will be induced to fall short in the service specially incumbent upon his tribe and afterwards in that incumbent upon his people, and at last he will renounce the Torah altogether. Not accepting the Torah, he will not even accept the obligation of the precepts that reason dictates.
וְכֵיוָן שֶׁאֵינוֹ מְקַבֵּל אֶת הַתּוֹרָה אֵינוֹ מְקַבֵּל חִיּוּבֵי הַשִּׂכְלִיּוֹת וּכְשֶׁאֵינוֹ מְקַבֵּל מָה שֶׁמְּחַיְּבוֹ הַשֵּׂכֶל עִם הִמָּצְאוּ לוֹ וְהִתְעוֹרֵר עָלָיו יָצָא לוֹ מִתְּכוּנַת הַחַי הַמְדַבֵּר וְיִהְיוּ הַבְּהֵמוֹת מְבִינוֹת דֶּרֶךְ תַּקָּנָתָם יוֹתֵר מִמֶּנּוּ כמ״ש (ישעיה א) יָדַע שׁוֹר קֹנֵהוּ וַחֲמוֹר אֵבוּס בְּעָלָיו יִשְׂרָאֵל לֹא יָדַע עַמִּי לֹא הִתְבּוֹנָן וְיִהְיֶה דַּרְכּוֹ כְּדֶרֶךְ מִי שֶׁנֶּאֱמַר עָלָיו (תהלים לז) כִּי רְשָׁעִים יֹאבֵדוּ וְאֹיְבֵי ה׳ כִּיקַר כָּרִים כָּלוּ בֶעָשָׁן כָּלוּ:
And when he does not accept the obligations dictated by the understanding with which he is endowed, and its rebuke, he loses the character of a rational creature; and the cattle understand how to improve their condition better than he does, as it is said, "The ox knows his owner, and the donkey his master's trough; but Israel does not know; My people does not consider" (Isaiah 1:3). Such a person's fate will be like that of one, concerning whom it is said, "But the wicked shall perish; and the enemies of the L-ord shall be as the fat of lambs, they shall be consumed; into smoke shall they be utterly consumed" (Psalm 37:20).