DEUT1643 See [[DEUT135]] Deuteronomy 4:37 loved OXFORD 40

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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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DEUT1645 Every seventh year, the entire Jewish people were not permitted to work the land (Leviticus 25:1-6) This was a special miracle that God guaranteed in the Torah that they would not starve (Leviticus 25:19-22); this would be unworkable in a modern secular society. What did all the Jewish people do during that year, since they could not work the land and essentially had nothing else to do? It is believed that the Jews sat and learned Torah during the Shemitah year. Thus, while putting their trust in God to give them food, they also grew spiritually during this Sabbatical year. (This is the origin of the modern concept of sabbatical, in which some educational institutions realize the importance of educators "recharging your batteries" every seven years.) At the end of this year, during the following holiday of Sukkot, the king would gather the entire people and also teach them Torah [this and following verses]. The overall effect would be that the people who had been so involved in their "business" would begin to realize another, spiritual side of life when they were forced to take a break from the regular pattern of work. In addition, they also had to realize that not everything depended upon them, but upon God. Although this does not relate directly to the economic system, these ideas played a very important role in the overall attitude of the people to the economy.

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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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DEUT1648 R. Elazar b. Azaryah expounded: "Assemble the people; the men, the women, and the children": The men come to learn; the women, to hear; the children, to confer reward upon those who bring them (Chagigah 3a)

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DEUT1649 Gather the entire nation together in Jerusalem on Sukkos. Torah is the soul and essence of the Jewish People. Through the Torah we earn eternal life in the Next World, where the pleasures are far superior to any pleasure in this world. Since the Torah is our soul and essence, it is fitting that the entire nation gather together at the designated time to hear words of Torah. People will ask, “What is the purpose of this huge gathering?” The answer will be, “We have gathered to listen to words of the Torah, for the Torah is our life and crowning glory.” The Jews will praise the Torah and speak of his priceless nature. Thereby, greater desire to learn Torah will be instilled in their hearts, and the entire nation will come to acquire greater knowledge of Hashem. The Jewish People will become more worthy of His blessings and He will rejoice in His works.

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DEUT1651 The first way [by which man can arouse himself to return from his evil behavior] [is as follows]: When hardship befalls a person, he must take heed and acknowledge that this is the outcome of his conduct and actions, and that his sins have brought this upon him. He should return to Hashem, and He will be compassionate to him [Yeshayahu 55:7], as the pasuk says [this verse]. Observe human nature. If one were to offend another, and then, when in trouble, he were to express regret and be very accommodating because he needed his help, the other would look askance at such expressions of regret, as Yiftach said (Shoftim 11:7): "So why have you come to me now when you are in distress?" It is through Hashem's kindness that He accepts repentance resulting from distress--it finds favor before Him, and He responds with unconditional love to the sinner upon his return to Him on the day of reproof and from the midst of distress, as the pesukim say (Hoshea 14:2-5): "Return, Yisrael, unto Hashem your God; for you have stumbled on account of your sin. Take with you words [of confession]… I will heal their errant ways and love them unconditionally," and (Mishlei 3:12), "For Hashem admonishes the one He loves, and [then], as a father and a son, He will favor [him]."

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DEUT1650 [There are six motivations to repentance:] (1) When many troubles come upon a man he should commune with his heart, acknowledging that these troubles are the fruits of his ways and actions, and that his sins and evil ways have brought them upon him; and he should return to God, who will be compassionate to him, as it is written [this verse]: "And many evils and troubles shall come upon them, so that they will say on that day: 'Have these evils not come upon us because our God is not among us?'" And this type of repentance is accepted by God. This is not the case with men, for if one man sins against another and, when in dire straits, is regretful and humbles himself before him, requiring his help, this regret will be scorned by the other, as Yiftach said (Shoftim 11:7): "And why have you come to me now when you are in distress?" But it is among the lovingkindness is of the Blessed One that He accepts repentance resulting from affliction and that it finds favor with Him, as it is written (Hoshea 14:2): "Return, O Israel, to Hashem your God, for you have stumbled in your transgression," and (:5): "I shall heal their backslidings; I shall love them freely." And it is written (Mishlei 3:12): "For whom Hashem loves He chastises, and is reconciled with, as a father with his son." But if one does not repent in his affliction then his punishment is doubled, as in the case of a king of flesh and blood. If he chastises one who has sinned against him and the other refuses to except his chastisement, he will chastise him even more and place an even heavier yoke upon him. So with the Holy One Blessed be He, as it is written (Yayikra 26:18): "And if you will not for all this listen to me, then I will afflict you even more." And if he does not reflect that these evils come upon him because of his sins and considers them a chance happening, then he will be the object of great wrath, since he does not believe that he is being afflicted because of his sins.

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DEUT1652 Divine Providence is constantly watching over those who have obtained that blessing which is prepared for those who endeavor to obtain it. If man frees his thoughts from worldly matters, obtains the knowledge of God in the right way, and rejoices in that knowledge, it is impossible that any kind of evil should befall him while he is with God, and God with him. When he does not meditate on God, and when he is separated from God, then God is also separated from him; then he is exposed to any evil that might befall him; for it is only that intellectual link with God that secures the presence of Providence and protection from evil accidents. Hence it may occur that the perfect man is at times not happy, whilst no evil befalls those who are imperfect; in these cases what happens to them is due to chance. This principle I also find expressed in the law. Comp. [this verse]. It is clear that we ourselves are the cause of this hiding of the face, and that the screen that separates us from God is of our own creation. This is the meaning of the words: "And I will surely hide My face in that day, for all the evils which they shall have wrought." (Deuteronomy 31:18). There is undoubtedly no difference in this regard between one person and a whole community. It is now clearly established that the cause of our being exposed to chance, and abandoned to destruction like cattle, is to be found in our separation from God. (Maimonides).

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