{"id":1592,"date":"2020-04-30T22:01:44","date_gmt":"2020-05-01T02:01:44","guid":{"rendered":"http:\/\/web.colby.edu\/coronaguidance\/?p=1592"},"modified":"2020-07-19T22:09:24","modified_gmt":"2020-07-20T02:09:24","slug":"twersky-ushmor-nafshecha-meod","status":"publish","type":"post","link":"https:\/\/web.colby.edu\/coronaguidance\/2020\/04\/30\/twersky-ushmor-nafshecha-meod\/","title":{"rendered":"Rav Twersky: “U’Shmor Nafshecha Me’od” (Watch yourself very carefully)"},"content":{"rendered":"

Rambam writes in <\/span>Hilchos Rotzeach U’Shmiras Nefesh<\/i>, (Laws concerning murder and preservation of life) 11:4:<\/span><\/p>\n

\n

\u05d5\u05b0\u05db\u05b5\u05df \u05db\u05b8\u05bc\u05dc \u05de\u05b4\u05db\u05b0\u05e9\u05c1\u05dc \u05e9\u05b6\u05c1\u05d9\u05b5\u05bc\u05e9\u05c1 \u05d1\u05bc\u05d5\u05b9 \u05e1\u05b7\u05db\u05b8\u05bc\u05e0\u05b7\u05ea \u05e0\u05b0\u05e4\u05b8\u05e9\u05c1\u05d5\u05b9\u05ea \u05de\u05b4\u05e6\u05b0\u05d5\u05b7\u05ea \u05e2\u05b2\u05e9\u05b5\u05c2\u05d4 \u05dc\u05b7\u05d4\u05b2\u05e1\u05b4\u05d9\u05e8\u05d5\u05b9 \u05d5\u05bc\u05dc\u05b0\u05d4\u05b4\u05e9\u05b8\u05bc\u05c1\u05de\u05b5\u05e8 \u05de\u05b4\u05de\u05b6\u05bc\u05e0\u05bc\u05d5\u05bc \u05d5\u05bc\u05dc\u05b0\u05d4\u05b4\u05d6\u05b8\u05bc\u05d4\u05b5\u05e8 \u05d1\u05b7\u05bc\u05d3\u05b8\u05bc\u05d1\u05b8\u05e8 \u05d9\u05b8\u05e4\u05b6\u05d4 \u05d9\u05b8\u05e4\u05b6\u05d4. \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8 (\u05d3\u05d1\u05e8\u05d9\u05dd \u05d3\u05f3:\u05d8\u05f3) \u05d4\u05b4\u05e9\u05b8\u05bc\u05c1\u05de\u05b6\u05e8 \u05dc\u05b0\u05da\u05b8 \u05d5\u05bc\u05e9\u05b0\u05c1\u05de\u05b9\u05e8 \u05e0\u05b7\u05e4\u05b0\u05e9\u05b0\u05c1\u05da\u05b8 [\u05de\u05b0\u05d0\u05b9\u05d3]. \u05d5\u05b0\u05d0\u05b4\u05dd \u05dc\u05b9\u05d0 \u05d4\u05b5\u05e1\u05b4\u05d9\u05e8 \u05d5\u05b0\u05d4\u05b5\u05e0\u05b4\u05d9\u05d7\u05b7 \u05d4\u05b7\u05de\u05b4\u05bc\u05db\u05b0\u05e9\u05c1\u05d5\u05b9\u05dc\u05d5\u05b9\u05ea \u05d4\u05b7\u05de\u05b0\u05bc\u05d1\u05b4\u05d9\u05d0\u05b4\u05d9\u05df \u05dc\u05b4\u05d9\u05d3\u05b5\u05d9 \u05e1\u05b7\u05db\u05b8\u05bc\u05e0\u05b8\u05d4 \u05d1\u05b4\u05bc\u05d8\u05b5\u05bc\u05dc \u05de\u05b4\u05e6\u05b0\u05d5\u05b7\u05ea \u05e2\u05b2\u05e9\u05b5\u05c2\u05d4 \u05d5\u05b0\u05e2\u05b8\u05d1\u05b7\u05e8 \u05d1\u05b0\u05bc\u05dc\u05b9\u05d0 \u05ea\u05b8\u05e9\u05b4\u05c2\u05d9\u05dd \u05d3\u05b8\u05bc\u05de\u05b4\u05d9\u05dd (\u05d3\u05d1\u05e8\u05d9\u05dd \u05db\u05f4\u05d1:\u05d7\u05f3):<\/span><\/p>\n

Similarly, any obstacle which has the potential to endanger life — we are charged[2]<\/a> to remove it, to be watchful of it, and to be very, very vigilant in this matter. As the Torah says[3]<\/a> (Devarim 4:9): “take heed and watch yourself [very carefully (me’od<\/b>)][4]<\/a>. If, however, he did not remove [them], and didn’t tend to the potentially dangerous obstacles, he has [both] flouted [the Torah’s] charge, as well as abrogated [the Torah’s prohibition] (Devarim 22:8): “Do not allow a dangerous situation to remain in your house.”<\/p><\/blockquote>\n

Rambam’s formulation is subsequently codified in Shulchan Aruch<\/i> (Choshen Mishpat<\/i> 427:8). The Vilna Gaon ad loc. <\/i>(s”k <\/i>6), sourcing Rambam’s formulation, cites a relevant passage in Maseches Brachos <\/i>32b concerning a certain chasid <\/i>who had been in the middle of his amidah<\/i> when a passing potentate greeted him. The chasid<\/i>, loath to interrupt his amidah<\/i>, did not reply in kind. The Gemara recounts that when the chasid <\/i>concluded the amidah<\/i>, the potentate confronted the chasid<\/i>: since the chasid<\/i> was cognizant of the potentially fatal consequences of such conduct, charged the potentate, he was violating both (Devarim 4:9) “\u05d4\u05b4\u05e9\u05b8\u05bc\u05c1\u05de\u05b6\u05e8 \u05dc\u05b0\u05da\u05b8 \u05d5\u05bc\u05e9\u05b0\u05c1\u05de\u05b9\u05e8 \u05e0\u05b7\u05e4\u05b0\u05e9\u05b0\u05c1\u05da\u05b8<\/span>, take heed and watch yourself<\/i>” as well as (Devarim 4:15) “<\/span>\u05d5\u05b0\u05e0\u05b4\u05e9\u05b0\u05c1\u05de\u05b7\u05e8\u05b0\u05ea\u05b6\u05bc\u05dd \u05de\u05b0\u05d0\u05b9\u05d3 \u05dc\u05b0\u05e0\u05b7\u05e4\u05b0\u05e9\u05b9\u05c1\u05ea\u05b5\u05d9\u05db\u05b6\u05dd<\/span>, watch yourselves very carefully<\/i>“[5]<\/a>.<\/span><\/p>\n

To fully appreciate Rambam’s treatment of the pasuk<\/i> “\u05d4\u05b4\u05e9\u05b8\u05bc\u05c1\u05de\u05b6\u05e8 \u05dc\u05b0\u05da\u05b8 \u05d5\u05bc\u05e9\u05b0\u05c1\u05de\u05b9\u05e8 \u05e0\u05b7\u05e4\u05b0\u05e9\u05b0\u05c1\u05da\u05b8 \u05de\u05b0\u05d0\u05b9\u05d3<\/span>take heed and watch yourself very carefully (me’od<\/b>)<\/span><\/i>“, let us consider some other relevant passages from the Mishneh Torah<\/i>.<\/p>\n

Rambam, Hilchos Deos<\/i> 2:3 writes:<\/p>\n

\n

\u05e9\u05b6\u05c1\u05d0\u05b5\u05d9\u05df \u05d3\u05b6\u05bc\u05e8\u05b6\u05da\u05b0 \u05d4\u05b7\u05d8\u05bc\u05d5\u05b9\u05d1\u05b8\u05d4 \u05e9\u05b6\u05c1\u05d9\u05b4\u05bc\u05d4\u05b0\u05d9\u05b6\u05d4 \u05d0\u05b8\u05d3\u05b8\u05dd \u05e2\u05b8\u05e0\u05b8\u05d5 \u05d1\u05b4\u05bc\u05dc\u05b0\u05d1\u05b7\u05d3, \u05d0\u05b6\u05dc\u05b8\u05bc\u05d0 \u05e9\u05b6\u05c1\u05d9\u05b4\u05bc\u05d4\u05b0\u05d9\u05b6\u05d4 \u05e9\u05b0\u05c1\u05e4\u05b7\u05dc \u05e8\u05d5\u05bc\u05d7\u05b7, \u05d5\u05b0\u05ea\u05b4\u05d4\u05b0\u05d9\u05b6\u05d4 \u05e8\u05d5\u05bc\u05d7\u05d5\u05b9 \u05e0\u05b0\u05de\u05d5\u05bc\u05db\u05b8\u05d4 \u05dc\u05b4\u05de\u05b0\u05d0\u05b9\u05d3, \u05d5\u05bc\u05dc\u05b0\u05e4\u05b4\u05d9\u05db\u05b8\u05da\u05b0 \u05e0\u05b6\u05d0\u05b1\u05de\u05b7\u05e8 \u05d1\u05b0\u05bc\u05de\u05b9\u05e9\u05b6\u05c1\u05d4 \u05e8\u05b7\u05d1\u05b5\u05bc\u05e0\u05d5\u05bc \u05f4\u05e2\u05b8\u05e0\u05b8\u05d5 \u05de\u05b0\u05d0\u05b9\u05d3\u05f4 (\u05d1\u05de\u05d3\u05d1\u05e8 \u05d9\u05d1,\u05d2), \u05d5\u05b0\u05dc\u05b9\u05d0 \u05e0\u05b6\u05d0\u05b1\u05de\u05b7\u05e8 \u05f3\u05e2\u05b8\u05e0\u05b8\u05d5\u05f3 \u05d1\u05b4\u05bc\u05dc\u05b0\u05d1\u05b7\u05d3; \u05d5\u05bc\u05dc\u05b0\u05e4\u05b4\u05d9\u05db\u05b8\u05da\u05b0 \u05e6\u05b4\u05d5\u05bc\u05d5\u05bc \u05d7\u05b2\u05db\u05b8\u05de\u05b4\u05d9\u05dd: \u05de\u05b0\u05d0\u05b9\u05d3 \u05de\u05b0\u05d0\u05b9\u05d3 \u05d4\u05b1\u05d5\u05b5\u05d9 \u05e9\u05b0\u05c1\u05e4\u05b7\u05dc \u05e8\u05d5\u05bc\u05d7\u05b7,<\/span><\/p>\n

The proper way is not only for one to be humble; he should be submissive, and his mien should be very (me’od<\/b>) diffident. For this reason [the Torah] says regarding Moshe Rabbeinu [that he was] ” \u05e2\u05b8\u05e0\u05b8\u05d5 \u05de\u05b0\u05d0\u05b9\u05d3<\/span>, exceedingly<\/span><\/i><\/b> humble” and not merely “humble”; therefore our Chachamim instructed “be excessively (‘me’od me’od<\/b>‘) <\/b>diffident”.<\/i><\/p><\/blockquote>\n

It is readily apparent from this passage that “me’od<\/i><\/b>“ <\/i><\/b>connotes increase\/intensification as well as following a course of action to its extreme[6]<\/a>, ultimate end.<\/p>\n

Rambam himself makes this point explicitly in the Peirush HaMishnah <\/i>(4;4):<\/p>\n

\n

“\u05d5\u05b0\u05d4\u05b8\u05d0\u05b4\u05d9\u05e9\u05c1 \u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05e2\u05b8\u05e0\u05b8\u05d5 \u05de\u05b0\u05d0\u05b9\u05d3”, \u05d5\u05b0\u05d0\u05b8\u05de\u05b0\u05e8\u05d5\u05bc “\u05de\u05b0\u05d0\u05b9\u05d3” \u05de\u05d5\u05b9\u05e8\u05b6\u05d4 \u05e2\u05b7\u05dc \u05d4\u05b7\u05e0\u05bc\u05b0\u05d8\u05b4\u05d9\u05bc\u05b8\u05d4 \u05dc\u05b7\u05e7\u05bc\u05b8\u05e6\u05b6\u05d4 \u05d4\u05b8\u05d0\u05b7\u05d7\u05b2\u05e8\u05d5\u05b9\u05df<\/span><\/p>\n

“And the man, Moshe, was exceedingly [me’od<\/i>] humble”; [Chazal] comment that “me’od<\/i>” connotes an alignment to the extremes.<\/p><\/blockquote>\n

This understanding of “me’od<\/i>“ <\/i>is further born out in Hilchos Teshuvah<\/i> (10:3):<\/p>\n

\n

\u05d5\u05b0\u05db\u05b5\u05d9\u05e6\u05b7\u05d3 \u05d4\u05b4\u05d9\u05d0 \u05d4\u05b8\u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 \u05d4\u05b8\u05e8\u05b0\u05d0\u05d5\u05bc\u05d9\u05b8\u05d4? \u05d4\u05d5\u05bc\u05d0 \u05e9\u05b6\u05c1\u05d9\u05b9\u05bc\u05d0\u05d4\u05b7\u05d1 \u05d0\u05b6\u05ea \u05d9\u05d9 \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 \u05d2\u05b0\u05bc\u05d3\u05d5\u05b9\u05dc\u05b8\u05d4 \u05d9\u05b0\u05ea\u05b5\u05e8\u05b8\u05d4 \u05e8\u05b7\u05d1\u05b8\u05bc\u05d4 \u05e2\u05b7\u05d6\u05b8\u05bc\u05d4 \u05e2\u05b7\u05d3 \u05de\u05b0\u05d0\u05b9\u05d3 . . . \u05db\u05b0\u05bc\u05de\u05d5\u05b9 \u05e9\u05b6\u05c1\u05e6\u05b4\u05bc\u05d5\u05b8\u05bc\u05e0\u05d5\u05bc: \u05f4\u05d1\u05b0\u05bc\u05db\u05b8\u05dc \u05dc\u05b0\u05d1\u05b8\u05d1\u05b0\u05da\u05b8 \u05d5\u05bc\u05d1\u05b0\u05db\u05b8\u05dc \u05e0\u05b7\u05e4\u05b0\u05e9\u05b0\u05c1\u05da\u05b8 \u05d5\u05bc\u05d1\u05b0\u05db\u05b8\u05dc \u05de\u05b0\u05d0\u05b9\u05d3\u05b6\u05da\u05b8\u05f4<\/span><\/p>\n

What manner of love (of God) is fitting? One in which one loves God with a very great, mighty, immense love exceedingly (“ad me’od) …as we are commanded [in the Torah]: [and you shall love Hashem, your God] with all your heart, with all your being (nafshecha), and to your fullest capacity (“me’odecha).”<\/p><\/blockquote>\n

Once again, in presenting the Torah’s charge of “me’odecha<\/i>“, Rambam prescribes loving God “with a very great, mighty, immense love exceedingly (“ad me’od<\/i>)”; me’od<\/i>, once again, clearly plots an extreme path.<\/p>\n

One additional example of the sheer extent of the prescription of me’od<\/i> can be found in Rambam, Hilchos Brachos<\/i> (10:3):<\/p>\n

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\u05d5\u05b0\u05d7\u05b7\u05d9\u05b8\u05bc\u05d1 \u05d0\u05b8\u05d3\u05b8\u05dd \u05dc\u05b0\u05d1\u05b8\u05e8\u05b5\u05da\u05b0 \u05e2\u05b7\u05dc \u05d4\u05b8\u05e8\u05b8\u05e2\u05b8\u05d4 \u05d1\u05b0\u05bc\u05d8\u05d5\u05b9\u05d1\u05b7\u05ea \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 \u05db\u05b0\u05bc\u05d3\u05b6\u05e8\u05b6\u05da\u05b0 \u05e9\u05b6\u05c1\u05de\u05b0\u05bc\u05d1\u05b8\u05e8\u05b5\u05da\u05b0 \u05e2\u05b7\u05dc \u05d4\u05b7\u05d8\u05bc\u05d5\u05b9\u05d1\u05b8\u05d4 \u05d1\u05b0\u05bc\u05e9\u05b4\u05c2\u05de\u05b0\u05d7\u05b8\u05d4, \u05e9\u05b6\u05c1\u05e0\u05b6\u05bc\u05d0\u05b1\u05de\u05b7\u05e8: \u05f4\u05d5\u05b0\u05d0\u05b8\u05d4\u05b7\u05d1\u05b0\u05ea\u05b8\u05bc \u05d0\u05b5\u05ea \u05d9\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8 \u05d1\u05b0\u05bc\u05db\u05b8\u05dc \u05dc\u05b0\u05d1\u05b8\u05d1\u05b0\u05da\u05b8 \u05d5\u05bc\u05d1\u05b0\u05db\u05b8\u05dc \u05e0\u05b7\u05e4\u05b0\u05e9\u05b0\u05c1\u05da\u05b8 \u05d5\u05bc\u05d1\u05b0\u05db\u05b8\u05dc \u05de\u05b0\u05d0\u05b9\u05d3\u05b6\u05da\u05b8\u05f4 (\u05d3\u05d1\u05e8\u05d9\u05dd \u05d5,\u05d4), \u05d5\u05bc\u05d1\u05b4\u05db\u05b0\u05dc\u05b7\u05dc \u05d0\u05b7\u05d4\u05b2\u05d1\u05b8\u05d4 \u05d6\u05d5\u05b9 \u05d4\u05b7\u05d9\u05b0\u05bc\u05ea\u05b5\u05e8\u05b8\u05d4 \u05e9\u05b6\u05c1\u05e0\u05b4\u05bc\u05e6\u05b0\u05d8\u05b7\u05d5\u05b5\u05bc\u05d9\u05e0\u05d5\u05bc \u05d1\u05b8\u05bc\u05d4\u05bc, \u05e9\u05b6\u05c1\u05d0\u05b2\u05e4\u05b4\u05dc\u05bc\u05d5\u05bc \u05d1\u05b0\u05bc\u05e2\u05b5\u05ea \u05e9\u05b6\u05c1\u05d9\u05b5\u05bc\u05e6\u05b7\u05e8 \u05dc\u05d5\u05b9 – \u05d9\u05d5\u05b9\u05d3\u05b6\u05d4 \u05d5\u05b4\u05d9\u05e9\u05b7\u05c1\u05d1\u05b5\u05bc\u05d7\u05b7 \u05d1\u05b0\u05bc\u05e9\u05b4\u05c2\u05de\u05b0\u05d7\u05b8\u05d4.<\/span><\/p>\n

One is obligated to bless on the negative with the same positive spirit (tovas nefesh) with which he joyously blesses on the favorable, as it says [in the Torah]: And you shall love Hashem, your God with all your heart, with all your being (nafshecha), and to your fullest capacity (“me’odecha).” Included in this immense love that we have been charged with is [our obligation] that even in distressing times, one should thank and praise God joyously.<\/p><\/blockquote>\n

Clearly, “me’od<\/i>” indicates an obligation which demands, in a deliberately extreme manner, both exceptional dedication and supreme effort.<\/p>\n

Moreover, upon close examination, it becomes apparent that all the mitzvos <\/i>whose fulfillment is characterized as “me’od<\/i>” are, in fact, fundamental and axiomatic ones.<\/p>\n

Let us consider the relevant examples:<\/p>\n