DEUT1632 Trust and free choice in the service of God. Human actions that constitute either service of God or transgression can take place only if three factors are present: (1) choice by the heart and mind; (2) intent and resolve to do what one has chosen; and (3) the effort to complete the intended act with one's outer limbs and bring it into actuality. In regard to what is not hidden [or removed] from us, such as the choice of service or transgression, and the intent and resolve to carry out what one has chosen, relying on God in these would be erroneous and foolish; for the Creator, make He be exalted, has left to us the choice of serving Him or rebelling against Him, as it is written: “Choose life” (Devarim 30:19). But the carrying out of the intended act of service or transgression He did not leave to us, but made it dependent on external means that are sometimes present and at other times unavailable. If a person relies on God in the [very] choice of serving Him, and says, “I will neither choose nor resolve to do anything in the service of the Creator, until He chooses for me what is best,” he strays from the straight path and deviates from the right way. For the Creator, may He be exalted, has already commanded us to choose the performance of His service and to direct our intent toward it with vigor, resolve, and whole heart, for the sake of His great Name; and he has instructed us that this is the right way for us in this world and the next. If the means are available [to us] and we are able to carry out the work of service which we had previously chosen, we will receive bounteous reward for having chosen God's service, for having intended to discharge it, and for having carried out its acts with our external limbs. And if our limbs are unable to carry out the acts, we will receive reward for having chosen and intended to do them, as we mentioned earlier. The same is true in regard to punishment for transgression [whether committed or only intended].

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DEUT1636 See [[DEUT205]] Deuteronomy 6:5 heart DUTIES 13-15

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DEUT1637 The Three Branches of Wisdom. Wisdom can be divided into three parts: (1) the science of created things, namely, natural science, which deals with the natural and accidental properties of material bodies; (2) mathematics, which includes arithmetic, geometry, astronomy, and music; (3) theology, which is the knowledge of God, may He be exalted, and the knowledge of His Torah as well as of other subjects understood by the intellect, such as the soul, the intellect, and the spiritual beings. These fields of study, with their various divisions, are gates -- opened for man by the Creator, may He be exalted -- through which one can come to understand the Torah and the world. Some of these sciences are more vital for understanding the Torah, whereas others are more vital for worldly uses. Those which are more vital for worldly matters are the lower science (natural science) and the intermediate science (mathematics). These two sciences teach [us] of all the secrets of this world, of its uses and benefits that we may gain from it, as well as the different skills and crafts which are necessary for meeting physical needs and for the acquisition of various worldly goods. But the field of study which is essential to the Torah is the most lofty of all sciences, namely, theology, and it is our duty to learn this wisdom, in order to understand and realize the Torah. To study it in order to attain worldly benefit, however, is forbidden, as stated by our Masters: “It was taught: ‘To love Hashem your God, to obey His voice, and to attach yourself to Him’ (Devarim 30:20) -- [this means] that a person should not say: ‘I will study so as to be called a scholar; I will learn so as to be called ‘Rabbi’; I will learn in order to be one of the authorities in the Academy.’ Rather, learn out of love, and in the end honor will come .... Carry out the words [of the Torah] for the sake of the deed [itself]; study them for their own sake, and do not make of them a crown to win fame with, or an axe to cut with (Nedarim 62a).

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DEUT1644 In how many ways should a person hold himself to an accounting before God? I say that there are a multitude of ways in which to make such an accounting. Of these, I will point out thirty. They can clarify to a person what he owes God, if he will bring them to mind and undertake to reflect on them and remember them always. God's Book and one's attitude toward it. … 5. One should make a personal accounting of his delay in coming to understand God's Torah and of his contentedness with not grasping its contents. He would not act this way in regard to a book that came to him from a human King, in the event that he was not sure of its meaning, for example, because of incomprehensible handwriting or diction; the depth, subtlety, or complexity of its material; or its rhetorical style. Rather, he would focus his mind and concentrate all his thoughts in order to understand its meaning, and he would be greatly distressed until he understood its intention. Now, if he would go to such lengths to understand the book of a human being, weak and mortal like himself, how much greater is it his obligation to go far beyond this in order to understand the Book of his God, which is the source of his life, as it says: “For it is the source of your life and long endurance” (Devarim 30:20). How could you permit yourself, my brother, to neglect it and be content with what is easily understood and readily apparent, while disregarding the rest? Do you realize how faulty and disreputable your behavior has been in this regard? Does it not resemble the conduct of the one of whom it was said, “You praised the Gods of silver and gold, of bronze and iron, of wood and stone, who do not see or hear or know anything; but the God in Whose hand are your soul and all your ways, you did not glorify ” (Daniyel 5:23).

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DEUT1646 See [[DEUT1647]] Deuteronomy 31:12 assemble DUTIES 257

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DEUT1647 The intellectual urge is not found in equal measure among all those who are obligated to serve God; for some are of limited intelligence, while others are superior in their perception. The exhortation of the Torah, however, applies equally to all who meet the conditions that make them subject to commandment, though they vary in their understanding of it, as we have already explained at the end of the First Gate of this book. There are times when a person understands more, and time is when he understands less; the intellectual inspiration in a person varies with the changes in his level of understanding. The exhortation of the Torah, however, does not change in its essence; Its form is the same for child and youth, the advanced in years and the old, the intelligent and the ignorant. What varies is the practice which results from this exhortation, on the part of all those we have mentioned, as we have described. According to Scripture, the exhortation of the Torah is addressed to the entire people, as it says: “Assemble the people-- men, women, children, and the stranger that is within your gate -- so that they may hear and learn” (Devarim 31:12); “Read this Torah before all of Israel, so that they hear” (ibid. 31:11).

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DEUT1659 See [[GEN634]] Genesis 8:21 evil DUTIES 543

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DEUT1669 See [[DEUT1580]] Deuteronomy 29:28 hidden DUTIES 387-9

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DEUT1670 Since it is impossible to perceive the Creator through the senses, the only way we can perceive Him is through truthful tradition or through proofs of Him that are drawn from evidence of His works. Since we are indeed served by such proofs from the signs of His works in the created things-- and His works are exceedingly numerous-- there are, as a result, numerous attributes ascribed to Him. The prophets and the pious have described Him in different ways. Moshe, our Master, said: “The Rock, His deeds are perfect, for all His ways are just” (Devarim 32:4); “He is God of Gods and Master of masters, the great, mighty, and awesome God... He executes justice for the orphan and widow, and He loves the stranger” (ibid. 10:17-18). God, May He be exalted, in describing His own attributes, said: “God, God, a God merciful and kind, slow to anger, abounding in love and truth. He keeps love for thousands [of generations], forgiving sin, rebellion, and transgression. He clears [the repentant]; He does not clear [the unrepentant]” (Shemos 34:6-7). The proof for all these attributes is in the traces of His handiwork in His creations, in the wisdom and power manifest in His works.

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DEUT1675 He alone governs man from the beginning of his existence and development, as it says: “Is He not your Father, Who created you? He made you and established you” (Devarim 32:6); “I have been supported by You from the womb; from my mother's belly You removed me” (Tehillim 71:6); “Have You not poured me out like milk, and curdled me like cheese?” and so on, to the end of the chapter (Iyov 10:10). Gain and loss are not controlled by man, but are in the hand of the Creator alone, as it says: “Who has spoken and it came to pass, unless God has commanded it? Is it not from the mouth of the Most High that good and evil come?” (Eichah 3:37-38); “Grass dries up, flowers wither; but the word of our God stands forever” (Yeshayahu 40:8); “Surely, people are but grass” (ibid. 40:7).

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