DEUT1676 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 grace in one's very existence. 1. When a person contemplates his own existence and reflects on how he first came into being and was brought from nonexistence into existence, from nothing into a reality, not because of any prior merit, but only by God's grace, goodness, and generosity; when he recognizes that his state is more distinguished, his degree more elevated, his form nobler than those of the animal, plant or inanimate objects--he will then undertake to thank his Creator, may He be exalted. Let him draw a close analogy. Let him imagine that, when he was a nursing infant, his mother abandoned him on the street. A man, passing by, saw him and, pitying him, took him into his home. He cared for him and raised him, until he reached maturity in mind and in body. How great would be his obligation to hasten to do this man's will, honor his command, and refrain from what he forbids. How deeply indebted he would be to this man! So too, as the Creator has sheltered him and provided him with all his needs, he should follow His service and accept His commandments. The prophet took up this theme when he admonished the nation: “Is this how you repay God, you foolish and unwise people? [Is He not your Father, Who created you? He made you and established you]” (Devarim 32:6); “[He provided for them in a barren land, in an empty, howling wasteland. He sheltered and enlightened them; He protected them as the apple of His eye. Like an eagle that flutters over its young, He spread His wings and took them up, carrying them on His wings” (Devarim 32:10-11)]. Yechezkel elaborated [on this], saying: “[You were cast out into the open field in your own filth on the day of your birth.] Then I passed by you and saw you wallowing in your blood...” (Yechezkel 16:5-6 ), and so the rest of the passage.

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DEUT1678 When we concentrate our thoughts on the majesty of the Creator, May He be exalted, on His omnipotence, wisdom, and wealth, and then turn to the weakness and deficiency of man, his imperfection, dire need, and dependence on that which supplies his wants; when we reflect on the abounding favors and kindness which the Creator, May He be exalted, has showered upon him, and how He created him, as He did, with inherent limitations -- man is dependent on and in need of that which secures his welfare, and he can attain it only by a great effort on his part -- this [too] deriving from the Creator's mercy on him, so that he come to know himself, reflect on all his affairs, and devote himself in every respect to the service of God, and so receive for it the reward of the World-to-Come, for which he was created, as we have explained in the Second Gate of this book; [when we consider all this, we realize] how much a man owes service, reference, praise, thanks, and constant glorification to the Creator, make He be exalted, in light of what men owe one another in the way of praise and gratitude, as we have explained. Is there a fool who -- having reflected on and contemplated this matter, and being willing to admit the truth to himself -- would deny that man owes all of this to the Creator, May He be exalted? Surely the sleeper will awake, and the negligent one will be roused; the ignorant will discern, and the intelligent will grasp the reality of the obligation to assume the service of God, given the clarity of the proofs, the prominence of the evidence, and the veracity of the arguments! As the prophet, peace be upon him, said concerning those who neglected to consider the assumption of the service of God, May He be exalted: “Is this how you repay God, you foolish and unwise people?” (Devarim 32:6). The obligation to assume the service of God -- incumbent on human beings in view of the bounties He continually bestows on them -- has thus been demonstrated.

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DEUT1679 Conditions of undertaking not to repeat the offense. The conditions of undertaking not to do so again what the Creator has forbidden are also five in number. ... 5. One should meditate on the Majesty of the Creator, May He be exalted, Whose word he defied [by] throwing off the bounds of His service and the restrictions of His Torah. He should reprove and shame himself for this, as it says: “Is this how you repay God?” (Devarim 32:6). “’With you not fear Me?’ says God” (Yirmeyahu 5:22).

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DEUT1680 One who does not trust in God mourns exceedingly if constant tragedy strikes him, if deprived of what he loves, or if denied his wishes. He saves up great stores of material wealth, as if he were secure from passing away. The fear of death departs from him, as though his days would never end and his life would never cease. He does not bear in mind his latter end, and occupies himself [solely] with this world, giving no consideration to religious interests, making no provision for his ultimate destination. His confidence that he will live a long time is the cause of his prolonged passion for the affairs of this world and his slight interest in what concerns his latter end. If a preacher admonishes him or a teacher counsels him and says to him, “How long will you neglect to give thought to the provision you should make [for your final journey], and to the concerns of your ultimate destination?” he replies, “Until I have provided for my own livelihood and needs, and those of my family-- my wife and children-- to the end of our days. Then, when I have peace, without worldly concerns, I will be free to fulfill my obligations to the Creator, and will consider making provisions for the appointed day.” ... the advocates of this attitude ... are known as the advocates of “pledge- taking.” In this they are like the businessman who, when selling on credit to someone he does not trust, asks for a pledge at the time of sale, because he fears that his client is unreliable and will be unable to pay him. ... it would be correct on your part to demand and take a pledge from your friend and equal, who has no authority over you and whose command does not obligate you. It would not, however, be correct for a hired worker to insist on receiving from his employer a security for his salary, before he has even started working for him. Certainly a servant should not insist on receiving from his master a security for his maintenance, before beginning to serve him; still less should a creature demand a pledge from his Creator, before beginning to serve Him.” What a thought! For a servant to serve his master on condition that he be paid for his services is considered disgraceful, as they said: “Be not like servants who serve the master on condition of receiving a reward, but be like servants who serve the master not on condition of receiving a reward” (Avos 1:3 ); All the more so if he dared to ask for a pledge to secure his maintenance, before beginning to serve him. Of such conduct Scripture says: “Is this how you repay God, you foolish and unwise people?” (Devarim 32:6).

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DEUT1681 (Continued from [[DEUT874]] Deuteronomy 17:8 baffling DUTIES 27-9). The second [way] is from the verse: “Do you not know? Have you not heard? Hashem is the God of the universe, Creator of the ends of the earth” (Yeshayahu 40:28). [the first phrase] “Do you not know?” refers to knowledge gained from rational argument; [the second phrase] “Have you not heard?” refers to what has been passed down to us, what we rely on from tradition. There is also a verse which says “Do you not know? Have you not heard? Were you not told from the very beginning?” (ibid. 40: 21). Here, too, knowledge gained from rational argument is mentioned before knowledge gained from tradition and transmission. So has Moshe, our Master, said: “Is this how you repay God, you foolish and unwise people?... Remember the days of old, reflect on the years of generations past. Ask your father, and he will tell you; your elders, and they will relate it ” (Devarim 32:6-7 ). This is further proof of what we have said. Although tradition is the first thing that is taught to students, for that is what they need first, nevertheless, it would be halfhearted to rely exclusively on that tradition, if one is capable of attaining certainty by way of rational argument. One should reflect on what is learned by way of the intellect, and bring proofs in constructing an argument which careful judgment would support.

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DEUT1682 See [[DEUT141]] Deuteronomy 4:39 understand DUTIES 665-7

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DEUT1684 See [[DEUT1676]] Deuteronomy 32:6 father DUTIES 669-71

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DEUT1692 Why man must exert himself to obtain a livelihood. The reason the Creator obliged man to exert himself and search for the means of [obtaining] a livelihood and other necessities is twofold. First, since Divine wisdom demands the trial of the soul with service of God or rebellion against Him, God tries the soul with what will reveal its choice in the matter, namely, with the need and want for that which is external to it--food, drink, clothing, shelter, and sexual relations. He commanded human beings to seek and obtain these requirements through the available means, in specific ways, and at certain times. What the Creator decrees a man should attain of them the man realizes and attains through ample means which are provided him. What the Creator does not decree that he should attain of them he does not attain, and the means are withheld from him. His service or sin is demonstrated through his intent on--and choice of--one to the exclusion of the other, and this then determines reward or punishment, even if he does not carry it out in deed. Second, if a man did not have to trouble and busy himself in seeking means of obtaining his livelihood, he would rebel and chase after what is forbidden, and would pay no attention to what he owes God for His goodness to him, as it says: “They have lyre and harp, timbrel and flute and wine at their feast, and they do not notice God's works, they do not see His handiwork” (Yeshayahu 5:12); “Yeshurun grew fat and kicked; You grew fat, thick, and gross. He forsook God Who made him” (Devarim 32:15). [And our Masters], of blessed memory, said: “Excellent is the study of Torah together with a worldly occupation, for labor at both puts sin out of mind. And all Torah without work will in the end be neglected and occasion sin” (Avos 2:2). How much more so is this true of one who has no share in either, who concentrates on neither of these [pursuits]. It is out of His mercy for man that the Creator, May He be exalted, preoccupies him with the affairs of this world and the Hereafter, so that all his life he be absorbed in them and not seek what he does not need and cannot grasp within his intellect—e.g., the matters of the beginning and the end. As the Wise One said, “He has also set the world in their heart, for man will never fathom the work that God has made from beginning to end” (Koheles 3:11). If, however, a person gives priority to the service of God and resolves to fear Him; trust in Him in all his interests, religious and secular; turns away from the despicable things and aspires to good qualities; does not rebel when in comfort nor incline toward leisure; is not swayed by his baser instincts nor seduced by the enchanting things of the world--then he will be relieved of the burden of seeking and searching for a livelihood, since the two reasons [for obliging him to do so] that have been mentioned, trial and rebellion in the midst of prosperity, will have become inapplicable to him. His livelihood will come to him without trouble or weariness, to the extent of his needs and requirements, as it is written: “God will not let the righteous go hungry” (Mishlei 10:3).

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DEUT1696 Therefore, my brother, fix firmly in your heart the meaning of your prayer. Let it correspond with the words you utter. Let both [words and thought] be directed to God alone. Free your body of all motion, and restrain your senses and thoughts from involvement in any worldly matter while you are praying. Take an example from how you would act were you standing in the presence of your sovereign, thanking and praising him and recounting his favors, even though he is ignorant of what is in your heart. Certainly, then, you should act this way toward the Creator, May He be exalted, Who observes your outer life and inner life, your hidden and revealed self. It is a wonder [that you would even consider behaving otherwise], as prayer is given to you by God on trust, a security that He has placed in your hands and under your control; no one can monitor it besides Him. If you pray as God has commanded, you live up to the trust He places in you, and He will accept your prayer. If, however, when you pray you are not sincere--either in your heart or with your tongue-- you will be counted among those who violate God's trust, of whom Scripture says: “For they are a fickle generation, children who are not to be trusted” (Devarim 32:20). But of trustworthy people, who live up to the standards and conditions of a trust, it says: “My eyes are on the most faithful in the land, that they may reside with me” (Tehillim 101:6).

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DEUT1700 What is prerequisite to a person's repentance? I say it is possible for him to repent only after he knows [the following] seven things. … 4. He must know that [his misdeed] is held against him and recorded in the book of his demerits, and that it will not be overlooked, forgotten, or laid aside, as it says: “Is it not stored up with Me, sealed up in My treasures?” (Devarim 32:34); “Each person signs with his own hand, that every man may know his deeds” (Iyov 37:7). For if he thinks that it is dropped and not held against him, he will neither regret it nor ask forgiveness for it, since his punishment is slow in coming, as it says: “Because the sentence for an evil deed is not carried out immediately, they are therefore emboldened to do evil” (Koheles 8:11).

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