תוכן החיבור א:א – ד:ח

Lecture Summary: Rambam's Introduction - The Order of the Fourteen Books

The Importance of Order in Rambam's Work

The Rambam at the end of the introduction explains the order of the book - how he arranges the book. This can be a bit boring for people after we've already learned the enumeration of the mitzvot, who feel there's no scholarly depth or anything interesting in this. But order is very important - order helps with memory, and this is part of the Rambam's great purpose.

There's a good saying about Rabbi Yehuda who was the chief speaker everywhere - why? Because even for something simple like the ten plagues, he was the one who gave mnemonics: D'tzach Adash B'achav.

From Rabbeinu HaKadosh to Rambam

Rabbeinu HaKadosh, the author of the Mishnah, already arranged something according to order - he gave names to his six books, whose mnemonic is Z'man N'kat: Zeraim, Moed, Nashim, Nezikin, Kodashim, Taharot. But the Rambam doesn't follow this order - he did more, divided it into more categories, into fourteen books.

The Secret of Fourteen

Just as the Rambam doesn't write reasons for anything in this book, so too he doesn't explain his order - he just tells you the facts, why he arranges it this way.

It's clear that when the Rambam sat down to create the book, he thought for several years. Perhaps his main work, his main effort, was to decipher the order. He probably worked on this part even more than on most chapters or sections in the Rambam, because this is almost his main thing - to create the order.

When you take thousands upon thousands of statements from the Babylonian and Jerusalem Talmuds and all the writings of the Sages and combine everything together - there's a huge pile of pieces. You need to divide this and create order in your mind and in fourteen categories - this is tremendous work. Once you know the Rambam's fourteen categories, you know a bit about how to place what where.

Secrets of the Order

There are also secrets in the order. Whoever wants to know the secrets should study books of Kabbalah. There's a book that explains why the Rambam made fourteen - according to Kabbalah there are fourteen worlds.

Also according to the Rambam himself in Sefer HaMada there are fourteen worlds, if you count in a certain way: ten intellects and four elements - that comes out to fourteen. This is the structure of the entire world. The Rambam arranged fourteen, like "Yad HaChazakah" (the Strong Hand).

They ask: why did the Rambam make thirteen principles and not fourteen? The answer: because the fourteenth enters into the heart - "place it in your heart," it depends on each person's heart, it's included in that.

Thirteen is simple - thirteen hermeneutical principles through which the Torah is expounded, and thirteen attributes of mercy. Fourteen needs sources.

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First Book: Sefer HaMada (Book of Knowledge)

> Rambam: "I saw fit to divide this composition into fourteen books. The first book I will include in it all the mitzvot that are the foundation of the religion of Moses our teacher and one needs to know them first before everything, such as the unity of His Name, blessed be He, and the prohibition of idol worship. I called this book Sefer HaMada."

"I saw fit" doesn't mean "I noticed" but rather "I decided."

The Chumash is already divided into five books in an organized manner: Bereishit speaks about the deeds of the forefathers, Shemot about the story of the Exodus from Egypt and the beginning of the wilderness, Vayikra is called Torat Kohanim, Bamidbar about the tribulations of the Jews in the wilderness, and Devarim is the testament and long discourses of Moses. The innovation here is that the Rambam divided into fourteen books, and this helps learners.

Two Innovations of the Rambam

First innovation: "Foundation of the religion of Moses our teacher" - the most important mitzvot. When someone asks you what is the foundation of the religion of Moses our teacher, what is the Torah, the Jewish religion of Moses our teacher - tell him the most important things, the most important things. Therefore this is the first book.

Second innovation: According to the Rambam's approach, the main things of the religion of Moses our teacher are not things that one does, but mainly things that one knows. "One needs to know them" - there are things one needs to do and there are things one needs to know. Sefer HaMada, as its name indicates - "mada" means to know.

The Word "Ikar" as Root

The word "ikar" (foundation) can also be interpreted as "root" - roots. After one knows, one knows what needs to be done - the actions emerge from the knowledge.

The Rambam follows his approach: regarding the mitzvah of "I am the Lord your God," I saw other early authorities who say the intention is acceptance of the yoke of His kingship, which is expressed mainly through the performance of mitzvot. But the Rambam says that the knowledge itself, even before the acceptance of the yoke of kingship that is seen through actions - the knowledge itself is the mitzvah.

A Great Innovation

This is a great innovation of the Rambam - no one before or after him had such a group of mitzvot like Sefer HaMada.

Sefer HaMada is also the only book that has the definite article - "HaMada" (The Knowledge), not just a book about matters of knowledge, but this is the thing one needs to know, the correct thing, perhaps the only or most important thing one needs to know.

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Second Book: Sefer Ahavah (Book of Love)

> Rambam: "The second book I will include in it the mitzvot that are constant, that we were commanded in them in order to love the Omnipresent and to remember Him always, such as the reading of Shema and prayer and tefillin and blessings. And circumcision is included among them, because it is a sign in our flesh to remind always at a time when one has no tefillin and no tzitzit and similar things."

Constant Mitzvot

Sefer HaMada is also constant - one needs to know this always. But here the intention is to actions that are the most constant. Among all the mitzvot, these are the most constant actions.

Sefer HaMada is not constant in the sense that one doesn't do it - it just always exists. "Always" can mean "forever," and there's "always" that means on a regular basis, daily - every day. Sefer Ahavah is not "forever" like Sefer HaMada, but rather "constantly" - frequency.

Mitzvot That Cause Love

The reason these mitzvot are so frequent that one needs to do them every day - when mitzvot are done with such frequency, it helps bring out love of the Omnipresent. The mitzvot directly bring one to love the Omnipresent.

It says "in order to love" - not "because one loves." When it says "in order to love," it means that the mitzvot cause love of God, or that they are evidence of love of God. It could be that the Rambam interprets "to love" as "to remember," but it doesn't say the reverse.

Circumcision Included in Sefer Ahavah

Circumcision is included in Sefer Ahavah, even though one does it only once. It's included among the constant mitzvot because it has an aspect of constancy: "a sign in our flesh to remind always" - at a time when a person has no tefillin and no tzitzit, he at least has circumcision which is a sign.

Tefillin are called a sign, regarding tzitzit it says "so that you shall remember." Circumcision also reminds a Jew who he is and whom he needs to serve.

The Connection Between the Books

After one has knowledge - one already knows what to know - now it's to remember the matter always, to love it and know it always.

It's not necessarily constantly, I mean it's something that brings to love. It's "in order to love," not "because you love," but "in order to love." The later authorities say it's "because you love," but by him it says "in order to love."

How so, what does it mean to love God? Or it goes the other way. It could be, but it doesn't say the other way. It could be that he translates "to love" as "to remember" in a strange way. But the mitzvot are mitzvot of love of God. There's also a concept that no one after him wrote.

The Concept of Constantly Remembering

It's not times, not specific periods, because after you have the knowledge, you already know what to know, now it's constantly remembering the things. Now you already know, now it's loving and constantly knowing.

But the point is, one can forget. When you say "Sefer HaMada," it's not time-bound, it just is what it is. Afterward you can forget it. When love comes, constantly remembering the matters of knowledge, constantly remembering God and so forth.

Comparison to Other Books

Do you know anyone else who wrote a book on the laws of tzitzit called "Sefer Ahavah"? I don't. It's a beautiful... I'm not talking only about tzitzit.

Ohr HaChaim, basically. I mean, Ohr HaChaim also has the sections on times, but the first part of Ohr HaChaim, yes, it's basically this. Plus circumcision.

Blessings and Love

Even in the laws of blessings the Rambam says this, that there are so many blessings, just as the Sages instituted one hundred blessings a day, because this signifies love. When you have love, it's multiple times a day. It's not something that's practically settled.

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Sefer Zemanim (Book of Times) - The Third Book

The third book, "I will include in it the mitzvot that are at known times." The third book is already things that are dependent on time. At known times, not constant always, but certain times. Things that... in another language he says, "time causes." Things that time causes them, the obligation.

The Concept of "Known Times"

But tefillin is also time-caused. It's a certain time in the sense of every day. Here, the "known times" he means to say... I understand tzitzit such that the "known times" means tzitzit is not at night. What's the reason not at night, but... yes, halachah.

I wasn't referring to the halachah, the concept of time-caused. But I would say that Shabbat causes the mitzvot of the festivals. What does "known times" mean? Simply not asking that it has times. That's what I'm saying, one needs to interpret "known times" as specific times, not all festivals. Specific times such as Shabbat and all the festivals. And these things go into Sefer Zemanim.

Comparison to Rabbeinu HaKadosh's Order

Three of the books in the Rambam he gave the same name as the book of Rabbeinu HaKadosh, the author of the Mishnah: Nashim, Zeraim, Nezikin. And Taharah also.

If you want, could you have Moed the same? Zemanim he could have named Moed, but it's the same idea. What's missing? Only Kodashim is missing. In the Mishnah it's also in Rabbeinu HaKadosh's order, he put it in Zemanim, but yes. By Rabbeinu HaKadosh it's in Zeraim... and Kodashim, but here what's called Sefer Kedushah is not Kodashim. Kodashim here means sacrifices or service.

It's very interesting that the Rambam has all six orders except for Kodashim which he divided into two: Avodah and Korbanot.

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Sefer Nashim (Book of Women) - The Fourth Book

The fourth book - "I will include in it mitzvot that involve relations." Things that have to do with men and women, relations between men and women.

He doesn't go with the name "Sefer Bi'ah," but rather kiddushin and gittin, because these are the frameworks of times. One doesn't have relations before kiddushin, and one doesn't have relations with a woman who hasn't yet had gittin as a married woman, and similar things and even with chalitzah.

And also in Rabbeinu HaKadosh's order this is called Sefer Nashim. Nashim is the first one that is also an order in the Mishnah, or Zeraim.

Niddah - Where Does It Belong?

Consider for example, what's also not in Nashim - niddah is in Taharah, because what influenced the Mishnah's life was mainly niddah being about purity. The matter of niddah was the... I'm saying for example, in Mishnayot niddah is not in Nashim, because it was about purity. The main matter of niddah was as tumah and taharah. But here the Rambam for example already put niddah in Nashim, because niddah goes into the category of forbidden relations.

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Sefer Kedushah (Book of Holiness) - The Fifth Book

The fifth book is "I will include in it mitzvot of forbidden relations and mitzvot of forbidden foods." Forbidden relations and forbidden foods - two matters through which one sanctifies the body.

"And these two matters are connected to each other, and in both of them the Holy One, blessed be He, separated us from the nations through forbidden relations and forbidden foods." We accepted limitations on forbidden relations and on forbidden foods.

"And I Will Separate You from the Nations"

"And regarding both it says" - about both things the Torah says "and I will separate you from the nations," or what it says by forbidden foods "and I will separate you from the nations."

This is by forbidden foods. It says by both, actually. It says here by forbidden foods, and it also says in Parshat Kedoshim, the end of Kedoshim. In the same verse it says "and I will separate you from the nations." It's the same parshah. By both God separates Jews from non-Jews with these two things - that one doesn't conduct oneself like a non-Jew with forbidden relations and with forbidden foods.

The Concept of Kedushah

"And I called this book Sefer Kedushah." This is holiness. Holiness means separation, distinction - that a Jew is holy through separating himself from certain things.

If I think for example of Shemonah Perakim, this belongs to the topic of abstinence - holiness, separation from pleasures, the definition of forbidden relations and foods.

The Glutton and Drunkard

We learned yesterday that there's a mitzvah regarding being a glutton and drunkard. The Rambam put this in Sefer Kedushah. Because there are forbidden foods, and there's overeating. There's no food that's forbidden, but the person is overdoing it.

I really don't know, but forbidden relations he... the Rambam holds that one can also overdo in a permitted manner, which the Rambam will put in a different category of prohibition.

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Sefer Hafla'ah (Book of Utterances) - The Sixth Book

The sixth book of the fourteen books of Rambam, "I will include in it the mitzvot that one becomes obligated in when he forbids things upon himself" - things that a person forbids upon himself. That is, besides what God has forbidden various relations and forbidden foods and various other things, a person can add upon himself more distinctions and separations, and sanctify himself through words, "such as oaths and vows."

"Through words" means with words, with uttering words. What kind of words? Oaths and vows. Nazir is also included in this - the laws of naziriteship, the laws of valuations and dedications. Everything that a person effects prohibitions, he effects the status of things that will become forbidden through his own words.

"And I called this book Sefer Hafla'ah." But the word "hafla'ah," "yafli," the commentators on Scripture say there what it means - to separate. A person says to separate something, to remove it from its category, to set it apart from himself. To distinguish, to separate.

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Sefer Zeraim (Book of Seeds) - The Seventh Book

The seventh book. "I will include in it mitzvot that involve the seeds of the land" - mitzvot that have to do with the seeds of the land, with the plants. "Such as shemitah and yovelot" - times when one must leave the field fallow. "Tithes and terumot" - where one needs to rectify the new produce through tithes and terumot. "And the rest of the gifts to the poor that are designated for them from the seeds, and I called this book Sefer Zeraim."

Most mitzvot dependent on the Land, most of the things there.

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Sefer Avodah (Book of Service) - The Eighth Book

The eighth book. "I will include in it mitzvot that involve the building of the Temple" - mitzvot that have to do with building the Holy Temple. "And the laws of building the Chosen House" - the mitzvah to build a Holy Temple. And the thing that exists constantly, when there is a Holy Temple there are constantly sacrifices that must be offered every day or from time to time, communal offerings.

The Distinction Between Avodah and Korbanot

Did the Rambam say there "tamidim" (constant offerings)? Because sacrifices are not tamidim, he counts out a different category. Pesach or the musafim he counts out a different... Pesach is in Sefer Korbanot.

Communal offerings that are not tamidim, like answering a communal matter, it comes out that a chatat belongs in Sefer Korbanot, not in Sefer Avodah. Tamidim, he says again Pesach is in Sefer Korbanot.

The service of Yom Kippur - it's interesting, certain things, for example Yom Kippur, the laws of Yom Kippur are in Zemanim, but the laws of the Yom Kippur service is a law in sacrifices, it's in this book. And so with other things. The same thing with the Pesach offering.

Avodah is the Temple service, from the building of the Temple to the entire order of service. If you want to be a Jew who wants to build the Temple, you need to know the laws. You also need to know Sefer Korbanot, but that's already a bit different.

It's interesting that he divided the eighth and ninth. We see the laws of the Yom Kippur service, which are very similar to this, only what's a bit different, because this is individual offerings. Besides communal offerings, there are individual offerings, like chatat, olah, shelamim. And this is less relevant - meaning, it's not impossible, but the Temple can stand without this too, it's only if an individual has a sin.

The Distinction Between Sefer Avodah and Sefer Korbanot

It's interesting that he divided the eighth and ninth. The ninth book, we see that he includes in it mitzvot that are very similar to this, only what's a bit different - he speaks of individual offerings. Besides communal offerings, there are individual offerings, like chatat, olah, shelamim. And this is less relevant, it's not essential - the Temple can stand without this too. It's only if an individual has a chatat that he brings. Part of it is not like the Pesach offering that one must bring, but the main distinction is individual and communal.

He does say, you can see: building the Temple and communal offerings - because this is like one category. You have a Temple with the communal offerings. Individual offerings is already an addition, it's a different kind of thing.

Why did he actually divide it? Simply because there are two large compositions, the Rambam also wanted that each one of them should be a volume, one should be able to make a Seder HaRambam, one should know approximately how long a book takes, not that there should be one very long book.

Could be, but these are almost the same categories. It's a reality that he did divide it for a practical reason. But it makes sense - the distinction between communal and individual makes sense. Perhaps because we don't learn sacrifices at all, for us it's all one big concept, but whoever thinks into it will see that the distinction between the order of service and sacrifices makes a lot of sense. You bring an offering - it's a different kind of thing.

Sefer Taharah (Book of Purity)

The tenth book: I will include in it mitzvot that involve purities and impurities, that have to do with tumah and taharah. And I called this book Sefer Taharah. He starts with taharah, just as Parshat Tazria is called Parshat Taharah - he speaks about the positive.

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Books 11-14: Between Man and His Fellow

Sefer Nezikin (Book of Damages)

The eleventh book: I will include in it mitzvot that are prohibitions toward one's fellow. We're going to see that there's more than one "love your neighbor as yourself." But he's going to say the mitzvot between man and his fellow that have damage at the outset - mitzvot between man and his fellow that are immediately damages, in money or in body. If someone damaged another in money or in body, all these matters - I called this book Sefer Nezikin.

Sefer Kinyan (Book of Acquisition)

The twelfth book is also the matters of between man and his fellow: I will include in it mitzvot of buying and selling. It's interesting, he calls them mitzvot - they're not mitzvot. The mitzvot are how to deal with buying and selling, that one shouldn't cheat, and how to do the laws of acquisitions.

Sefer Mishpatim (Book of Laws)

The thirteenth book: I will include in it the commandments between man and his fellow in other laws that don't begin with damage. When there are disputes between people or money disputes, but not ones that started with damage. Rather other ways - such as guardians (shomrim), all the laws of guardians, creditors, claims, denials (when one denies another's claims). Claims and denials - it means plaintiff and defendant, by the Rambam it's plaintiff and denier. I called this book Sefer Mishpatim (Book of Laws).

By the way, as we said regarding sacrifices and service, one can ask the same question about Mishpatim and Nezikin. Mishpatim and Nezikin are both laws, but there's a category of laws called Nezikin. In Choshen Mishpat it's all one - all three books are essentially Choshen Mishpat. So seemingly the same reason - because it would have been very large, although these are somewhat thinner books than Avodah and Korbanot.

Sefer Shoftim (Book of Judges)

The fourteenth book: I included commandments related to the Sanhedrin, commandments that have to do only with the Sanhedrin - such as commandments of court-administered death penalties, receiving testimony (how one receives testimony), and the law of the king and his wars. With this the Rambam ends - Laws of Kings and Their Wars. And I called this book Sefer Shoftim.

He also said that it's a book that is very connected to Mishpatim. When there's damage or a dispute, all these need to know the laws of testimony, for example. Laws of Testimony is the part that belongs to the structure of the court, not to the question of whether he's right - more for the order of judgment and such things.

Prophet versus King

If you remember - how one must conduct oneself with a prophet is in Laws of Foundations of the Torah. How one must conduct oneself with a king is at the end in Sefer Shoftim. It's a strong point: this is a matter of foundations of faith - how the Almighty speaks to people. And this is a matter of how one deals with people. There are actually things in Sefer Shoftim that are somewhat foundational regarding the topic of the court, the Oral Torah.

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If you remember my order - I said there are ten worlds, ten books, and four elements in the lower world. You'll see that the last four books are clearly between man and his fellow, which is truly in this physical world. That's why there are four. Everything until then has somewhat spiritual parts. There is - the Rambam says the first five are between man and God and the second five between man and his fellow. Here there's more - it's fourteen.

And the Rambam explains why the last four books are quite small books relatively, and also very divided. It could be that there specifically needs to be four.

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Discussion: Why is Sefer Nashim a Separate Category?

It's interesting, because part of Sefer Ahavah is already essentially matters between man and his fellow. In Sefer Ahavah there are character traits.

Actually, for example, Sefer Nashim is also - you can say in a certain way - how you deal with a woman. Laws of Marriage is all about a matter between man and his fellow, about fulfilling obligations to a woman, doing the commandments that a husband has toward his wife, and so on. One shouldn't divorce recklessly.

It's a mixture. Part is a mixture. There are sacrifices and agricultural laws. Actually agricultural laws, sabbatical year, tithes he says are between man and his fellow. The Torah is, one can say, 50/50 mixed between man and God, between man and his fellow.

But you ask an interesting question: for example, why is there even a category of Nashim? Nashim is like a type of acquisition, and in the laws of betrothal it says "a woman is acquired, an animal is acquired." But it's the mother of all acquisitions - what is the greatest acquisition? When you build a family. On the contrary, it's only an acquisition metaphorically really. There is Nashim - it's not truly a type of acquisition.

You still understand that there's a distinction. These aren't laws that relate to the court. The laws of betrothal are a very beautiful thing, but not truly a law that relates to a court, to the order of monetary laws, of such things. It's a different category.

I understand, it's different. But in a way it's still a... There are things where a woman cannot be a guardian, and generally the Rambam's view is that one can make almost everything a case with the court.

But this needs to be better understood. Again, the main thing is - both things are the same: that the Torah wants to give attention that a violent man shouldn't be able to trample another. For this they made various rules and boundaries. And the same thing is here - that a man shouldn't be able to trample a woman and the like. This is the main foundation: that the Torah protects the pursued. This is a basic, basic thing.

I'm afraid there's something more fundamental in this topic. What is Sefer Nashim? There are Laws of Marriage, then Laws of Divorce, then Laws of Levirate Marriage and Chalitzah - to establish a name for his deceased brother. It's simply all compassion for the deceased, but there's something more in it, something a matter of...

I'm afraid there's something very basic in the laws of the Order of Nashim. You can call it between man and God, between man and his fellow - something is not the same. It's not laws of plaintiff and defendant, it's not... something is happening there.

Inheritance for example - in which category is it in the Rambam? Inheritances, Shoftim.

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Structure of the Laws in the Rambam

"And this is the division of the laws of this composition according to the topics of the books."

The Rambam does two things: one - to place into the fourteen categories. But also - to place it into the laws of the commandments. The Rambam first made the fourteen categories, and in each category he made laws - like laws from the Gemara are placed in.

Laws (Hilchot) he means like Laws of Foundations of the Torah, Laws of Character Traits. The tractates - what does "laws" mean? For example, in Sefer Avodah there are Laws of the Chosen House, Laws of Temple Vessels. This was the second level. This is like instead of a tractate - just as in the Mishnah there's an Order, so he says here Laws of Shabbat, Laws of Passover, Laws of Chametz and Matzah. This is like the tractates of the Mishnah. The Rambam, instead of tractates, calls them laws.

It's a bit confusing, because the Rambam calls two things "laws": there are the small laws like a Mishnah, and there's the large thing he calls laws - the group of laws. If he had called it tractate, one would have understood more easily. Because he calls it laws, perhaps one didn't understand what he means - the word tractate.

Structure of Mishneh Torah - Laws as Tractates

The laws by the Rambam are like instead of tractates. Just as the Mishnah has Orders, there are Laws of Shabbat, Laws of Passover, Laws of Chametz and Matzah - this is like the tractate of the Mishnah. The Rambam, instead of tractate, calls it laws.

It's confusing, because the Rambam calls two things laws. There are the small laws like a Mishnah, and there's the large thing he calls laws - the group of laws. If he had called it tractate, one would have understood more easily why he calls it laws.

The Rambam's Work Process

Afterward he made within each category laws. Perhaps the reverse - perhaps he first made the laws and then placed them into larger categories, I don't know.

And in each one of the laws certain commandments come. Really, the reverse - first, the order of the Rambam's work was reversed. First he learned each commandment, he found where the laws of the commandment are written, compiled the commandments into laws, and the laws he placed into books.

One must know, in the letters he tells a lot about the Mishneh Torah, especially there where he defends himself against those who criticized him, and there he says a bit more how his work proceeded. Perhaps there he says whether he finished learning the entire Talmud and began working on how to divide them, or the reverse - he learned the 613 commandments and began seeing how all statements in the Gemara he incorporated into it. In the Sefer HaMitzvot, there in the introduction it says a bit more, but not much more. One can imagine how the work went.

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Sefer HaMadda - Laws of Foundations of the Torah

The Rambam says: In Sefer HaMadda, the laws - the main category like tractates - are five, and they are the foundations:

- Laws of Foundations of the Torah

- Laws of Character Traits

- Laws of Torah Study

- Laws of Idolatry and Statutes of the Nations

- Laws of Repentance

Ten Commandments in Laws of Foundations of the Torah

The Rambam says: Laws of Foundations of the Torah include ten commandments - earlier he divided for us all positive commandments and then all negative commandments, because he wanted to count the 613 commandments. But now he doesn't want to do so, now he wants to place into categories according to the laws. Each set of laws he places all the commandments that are in it.

In Laws of Foundations of the Torah there are ten commandments - six positive commandments and four negative commandments. And these are their details:

1. To know that there is a God

2. That it should not arise in thought that there is a god other than Hashem

3. To unify Him

4. To love Him

5. To fear Him

6. To sanctify His name

7. Not to desecrate His name

8. Not to destroy things upon which His name is called

9. To listen to the prophet who speaks in His name

10. Not to test Him

Note on the Rambam's Method

This is an interesting thing - the Rambam doesn't give such a clear definition of what each set of laws is about. He only gives you the list of commandments he included, and one must understand on their own how all these commandments are connected.

For example, Foundations of the Torah is quite simple to understand. But unlike the books where he gave a definition for each section that defines the section - not for every set of laws does he give a definition. He doesn't say about the laws "what are the Laws of Foundations of the Torah? They are about foundations of the Torah" - and consequently he introduces the ten commandments. And sometimes there are commandments that are hard to understand why they go in there.

For example, in Sefer HaMadda he said everything one needs to know. That one must listen to the prophet, one must hear - is perhaps not yet the category that this means one needs to know. But believing in prophets is indeed a foundation in Torah. He says the language of what the commandments are - he doesn't say the foundation that prophets speak in the name of the Holy One, Blessed be He, rather the commandment is to listen to the prophet. This is the commandment, he doesn't go into the foundation.

From the list of commandments one cannot always know exactly what the Rambam wants with the group of laws. One can only know how he placed all the commandments.

For example, here there's a famous one that comes in - "do not desecrate My holy name." It's not entirely clear why this comes into Laws of Foundations of the Torah. He makes it initially as a positive - sanctification of God's name - and "do not desecrate" as a negative. But why does this come into Laws of Foundations of the Torah?

Initially means that one needs to know what the soul should be. Because the Baal HaTanya meant that a Jew remembers that he will have self-sacrifice, he knows that he loves the Almighty, and he accepted the yoke of Heaven.

The Rambam also worked with the existing Torah. He didn't create a new world for himself - there are 613 commandments, he needs to place them all into categories. But he doesn't say why, he doesn't give an explanation for what lies in this.

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Laws of Character Traits - Eleven Commandments

The second set of laws in Sefer HaMadda - Laws of Character Traits include eleven commandments, five positive commandments and six negative commandments. And these are their details:

1. To emulate His ways - to emulate going in the ways of the Holy One, Blessed be He

2. To cleave to those who know Him - to attach oneself to those who know the Holy One, Blessed be He, the Torah scholars

3. To love one's fellows - to love other Jews, or to love friends

4. To love converts

5. Not to hate brothers - the prohibition of hating other Jews

6. To rebuke - one should rebuke. This the Rambam placed in Laws of Character Traits

To Rebuke - The Opposite of Not Hating in Your Heart

To rebuke is the other side of not hating. Don't be an enemy, but tell him what you want from him. To rebuke is the opposite of "do not hate in your heart" - "you shall surely rebuke," tell him yes. But to rebuke is also a way of showing that you love a Jew, because you care for him, you tell him ethical guidance.

The Rambam meant it mainly between man and his fellow, mainly when you're in a dispute with him. This is the proper conduct.

7. Not to embarrass - is also connected. That when you rebuke him, you shouldn't do it in a way that embarrasses. Because if you care about the other person - you love him, you don't embarrass him. You don't tell him to his face what you have to tell him - but the deficiency is that you don't love him. The advice is to rebuke him, but remember not to embarrass him.

8. Not to afflict the unfortunate - not to cause pain to broken people, vulnerable people

9. Not to go as a talebearer - what did the Rambam say? To spy - spying on Jews about another person. In Yiddish: not to be a gossip.

10. Not to take revenge

11. Not to bear a grudge - even when one holds back from revenge, but telling the other that one is holding back from revenge. It's interesting, because a person can err - bearing a grudge with "and your brother shall live with you," he can say one may not keep alive, one must tell him. No, no, no - one must tell him that I'm not going to take revenge, one must go tell him. There's a way of saying to end a dispute, to end a pain, and there's a way of saying to start a pain.

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Laws of Torah Study - Two Positive Commandments

Laws of Torah Study include two positive commandments:

1. To learn Torah

2. To honor its teachers and those who know it

It's interesting - it seems that honoring its teachers and those who know it is not a matter of "love your fellow," rather it's a part of acquiring Torah. Through honoring the learners one becomes a Torah scholar.

Because "to cleave to those who know Him" is also a very similar thing - to attach oneself to Torah scholars - but that's different, that's in Laws of Character Traits. Here we're talking about how to acquire Torah - there are two ways: through learning and through being with Torah scholars. The honor of Torah is indeed part of the way that Torah is taught among the community.

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Laws of Idolatry and Statutes of the Nations - 51 Commandments

Laws of Idolatry and Statutes of the Nations include fifty-one commandments - 51 commandments that have to do with idolatry and statutes of the nations. Two positive commandments - mainly it's negative - and forty-nine negative commandments. And these are their details:

1. Not to turn after idolatry - not to follow idolatry

2. Not to stray after the thoughts of the heart and sight of the eyes - not to follow the thoughts of the heart and sight of the eyes regarding idolatry

3. Not to blaspheme - not to blaspheme the Almighty, it's a type of way of cursing

4. Not to worship it in its manner of worship - not to do the idolatry

5. Not to bow to it - not to bow

6. Not to make an idol for oneself

7. Not to make an idol even not for oneself

Negative Commandments in Laws of Idolatry

1 - Not to turn after idolatry. 2 - Not to stray after the thoughts of the heart and sight of the eyes regarding idolatry. 3 - Not to blaspheme, this is a type of way of cursing the Almighty. 4 - Not to worship it in its manner of worship. 5 - Not to bow to it. Commandment 6 - Not to make an idol for oneself. Commandment 7 - Not to make an idol even for others. Commandment 8 - Not to make images even for decoration, this is in Laws of Idolatry, it seems it's forbidden even for decoration.

Commandment 9 - Not to lead others astray after it, one shouldn't incite and agitate Jews after idolatry. Commandment 10 - To burn the idolatrous city. Commandment 11 - Not to rebuild it, one shouldn't rebuild it afterward. Commandment 12 - One shouldn't have benefit from money of the idolatrous city. Commandment 13 - One shouldn't entice an individual to idolatry. Commandment 14 - One shouldn't love an enticer. Commandment 15 - One shouldn't strongly hate an enticer. Commandment 16 - Not to save him, one shouldn't save an enticer. Commandment 17 - One shouldn't advocate for an enticer.

By regular capital cases one must advocate even for a murderer, perhaps there's a defense, but not by an enticer. And the next is very similar - one shouldn't hold back from finding guilt, from seeking guilt against an enticer.

False Prophecy and Sorcery

Commandment 18 - One shouldn't prophesy in the name of idolatry. Commandment 19 - If someone says he prophesies in the name of idolatry, one shouldn't listen to him.

Commandment 21 - One shouldn't prophesy falsely, even if someone says it in the name of Hashem.

Commandment 22 - One shouldn't fear killing a false prophet. Here I have a question - commandment 21 seemingly should belong in Laws of Foundations of the Torah, prophesying falsely in the name of Hashem. We'll see when we learn, it's false prophecy.

Commandment 23 - One shouldn't swear in the name of idolatry.

Commandment 24 - One shouldn't do the type of sorcery called ov. Commandment 25 - One shouldn't do the type of sorcery called yidoni. Commandment 26 - One shouldn't do the transgression called passing one's seed to Molech.

Pillar, Figured Stone, and Ashera

Commandment 27 - One should not erect a matzevah (standing stone), which is an altar not in the Beis HaMikdash (Temple). Commandment 28 - One should not bow down on an even maskis (decorated stone), on a paved stone. Commandment 29 - One should not plant an ashera (idolatrous tree).

Commandment 30 - One should destroy avodah zarah (idol worship) and everything that was made for the sake of idol worship. Commandment 31 - One should not derive benefit from idol worship and all the accessories of idol worship. Commandment 32 - One should not derive benefit from the coverings and ornaments that were placed on idols.

Relationship to Idol Worshippers

Commandment 33 - "Not to make a covenant," one should not make a pact with idol worshippers, rather one should wage war against them. Commandment 34 - "Lo sechanem" (do not show them favor), one should not have mercy on them, perhaps not give gifts, we'll see in the Rambam. Commandment 35 - One should not allow idol worshippers to dwell in a land that belongs to Jews, or in Eretz Yisrael (the Land of Israel). Commandment 36 - One should not imitate their customs or dress the way they dress.

Types of Sorcery

Here come several commandments that have to do with sorcery: Commandment 37 - One should not practice nichush (divination through omens). Commandment 38 - One should not practice kesem (soothsaying). Commandment 39 - One should not practice onein (interpreting times). Commandment 40 - One should not practice chover chaver (casting spells). Commandment 41 - One should not practice doresh el hameisim (consulting the dead).

Earlier he spoke about the actions that the sorcerer does. Now he speaks about a person not going to the fortune teller who is an ov (medium) or a yidoni (wizard) or a sorcerer. Commandment 44 is that one should not inquire from a sorcerer. There is already a prohibition "lo sa'asu ov v'yidoni" (do not practice ov and yidoni) from before, one needs to examine this.

Customs of Idol Worshippers

Commandment 45 - One should not shave off all the hair from the head, and the Rambam places this under idol worship because this is how idol worshippers used to go. Commandment 46 - "Not to destroy the corners of the beard," one should not cut the beard. And you remember that earlier in the list of commandments he said "like the ways of idol worship."

Commandment 47 - That a man should not wear women's ornaments. Commandment 48 - A woman should not wear men's accessories. And this too he said that idol worshippers used to do this, or this was part of the idol worship.

Commandment 49 - One should not make a kesovas ka'aka (tattoo), writing something into the flesh. Commandment 50 - One should not do gedidah, which means a type of scratching on the forehead, which was also a custom of idol worship. And the last one - not to make a bald spot for the dead, one should not scratch oneself over a deceased person, kerchah means strongly shaving off the hair over a deceased person, and this is also a matter of idol worship.

Laws of Teshuvah and Summary of Sefer HaMadda

And the last thing in Sefer HaMadda (Book of Knowledge) is Hilchos Teshuvah (Laws of Repentance), where this is actually one commandment. It's a long, large section, he explains what teshuvah means, and there he goes very deeply into the foundations of the Torah. It also has foundations, but it's not placed in the foundations of the Torah, rather it's more foundations for a person's service.

One commandment - "And it shall be when he returns from his sin before Hashem," a commandment that one should do teshuvah and one should do it in the manner of vidui (confession).

All the commandments in this book - in this book we have covered 75 commandments, 16 of them positive commandments, and 59 negative commandments. Wonderful, we have finished with the order of Sefer HaMadda.

It's a whole large book relative to others, it has 75 commandments, mostly because there are very many commandments about idol worship here.

Sefer Ahavah (Book of Love)

Book 2, the second book is Sefer Ahavah.

Structure of Sefer Ahavah

What does one accomplish when one learns the entire book? And remember that all the tzaddikim say that a Jew doesn't need to know all the halachos, just know how to look things up. The Kosover Rebbe came to test us in the kollel, as Reb Yitzchak also learned with us, that they had learned Even HaEzer. It's hard to remember, but inclusively one knows enough to know how to look things up, to know what is a question.

There are six sections of laws: Hilchos Krias Shema (Laws of Reading the Shema), Hilchos Tefillah u'Birkas Kohanim (Laws of Prayer and the Priestly Blessing) - Birkas Kohanim looks like a different type of commandment, a commandment on the Kohen, but it's part of Hilchos Tefillah because one does it during davening. Hilchos Tefillin u'Mezuzah v'Sefer Torah (Laws of Tefillin, Mezuzah, and Torah Scroll). Hilchos Tzitzis (Laws of Fringes). Hilchos Berachos (Laws of Blessings). And Hilchos Milah (Laws of Circumcision).

Milah in Sefer Ahavah

This is what the Rambam said - even though it's only a one-time commandment, it's a matter that "constantly reminds," and therefore it's love. And this is apparently the Midrash - King David remembered, when he was unclothed he remembered the "sign of the covenant of his circumcision."

It appears here that the Rambam did not accept as halachah what he himself says that milah is "to weaken the power of desire," but rather like the Ramban that it is "to remember His blessed Name." He also brings that reason in Moreh Nevuchim (Guide for the Perplexed), he gives three reasons for milah. It's not a contradiction, but it's true that it appears from here that he took more that approach.

Paradox in the Number of Commandments

It's interesting how commandments work, and this is also the "secret of Hashem to those who fear Him." There are commandments that we do every day several times, and it's one commandment. And we have here in the laws of idol worship 51 commandments, which is something we're not going to do in our entire lives. But the Torah explained it because it's "those who know," and it's good to know - 51 commandments! Whereas Krias Shema which we do twice a day is one commandment.

Laws of Krias Shema

Hilchos Krias Shema has one commandment - to read Krias Shema twice a day. One commandment, and that is to read Krias Shema twice a day.

Laws of Tefillah and Birkas Kohanim

Hilchos Tefillah u'Birkas Kohanim has two commandments - tefillah and Birkas Kohanim. The entire Sefer Ahavah is very small, it's 11 commandments in total.

The Rambam had a position, and there are those who learn this way regarding tefillah, that there is a commandment to "serve Hashem through prayer every day," to serve the Almighty, because this is the language of the verse "v'avadtem es Hashem" (and you shall serve Hashem), and every day as well.

And every day makes it the category of love, not of fear.

Yes, yes, yes, I'm going to say it - I couldn't just read words from other people. You know, more of a tzaddik you teach, you read off what it says. I say what I held. I mean to say, yes, be good, but I say it simply - tefillah and Birkas Kohanim.

The Rambam's Position on Tefillah

As the Rambam says - the Rambam had a position and he goes to learn Hilchos Tefillah, that there is a commandment to serve Hashem through prayer every day, to serve the Almighty. Because this is the language of the verse "v'avadtem es Hashem," and every day as well.

I'm speaking - every day makes it the category of love. Because it's not for the thing, because that falls in completely differently. If tefillah would only be in a time of distress, the Rambam would have placed it somewhere in Hilchos Milchamos (Laws of Wars). Prayer in a time of distress is a commandment according to the Rambam, and it's in Hilchos Ta'aniyos (Laws of Fasts).

Because this speaks of the constant commandment, not of a day's discussion. This is actually because a group of matters of constancy - it's a commandment every day.

Birkas Kohanim - The Matter of Every Day

Actually when it writes Birkas Kohanim also here, because of the matter of every day. A Kohen, when he just blesses Jews in general, he also fulfills the commandment of Birkas Kohanim. But it's from a different angle - it's a commandment that lies on a Kohen.

But here he wants to say the every day aspect. One needs to learn that there too it is taken - this is a commandment every day. But there are two commandments every day - every day the Kohen blesses the Jews every day.

The tefillah one can understand - the Rav understood that tefillah is not a fleeting thing, but more it's part of a haver (connection), it's a way to mention Hashem's Name. That fits very well. You see that also Birkas Kohanim which is a commandment, the Kohanim will bless people every day, is also one of the constant ones.

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Details of the Commandments of Sefer Ahavah

Laws of Tefillin, Mezuzah, and Sefer Torah

After tefillah is mezuzah and Sefer Torah. It must have at least three commandments.

Why here from the commandments? Trick number one is what - there are two commandments in tefillin. Head and arm. One is tefillin shel rosh (head tefillin), and two is tefillin shel yad (arm tefillin). For example, there's a different language by both, but he is in extra commandments.

The tefillin - it's not the making. A head must be.

Anyway, but to justify the Sefer HaMitzvos that there are two commandments, I remember.

After that mezuzah is one commandment - one understands to place a mezuzah at the doorways.

Sefer Torah has two commandments. There is a simple commandment for every Jew to write a Sefer Torah for himself. And this is the commandment for a king to write a second Sefer Torah, besides the one that he as a simple Jew needs to have a Sefer Torah - he writes another Sefer Torah and it goes into the two Sifrei Torah. This is Hilchos Tefillin u'Mezuzah v'Sefer Torah.

Laws of Tzitzis

Hilchos Tzitzis is one commandment - which commandment? To make tzitzis on the corners of their garments.

Laws of Berachos

Hilchos Berachos is one commandment, and that is to bless His Name after eating - this is Birkas HaMazon (Grace After Meals) from the Torah. He brings there all the other laws of blessings, but the Torah obligation is very long. It says there also the three weeks of punishment, it's a matter of the order - that's the connector.

He already said the foundation, he explained the order of the book - that in every commandment goes in the Rabbinic laws that are connected to the Torah law.

Laws of Milah

Hilchos Milah also has one commandment - this is to circumcise the males on the eighth day. It says there also that if it's not on the eighth day there's also a commandment, but that's the main commandment.

Total Commandments in Sefer Ahavah

It comes out that there are eleven commandments in all of Sefer Ahavah - a very nice number.

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Question: Why is Sefer Torah in Ahavah?

A small thing - why is Sefer Torah in Ahavah? It's also a one-time thing. It's a good question.

Apparently, having a Sefer Torah is itself also a matter of love - it reminds of all the commandments of the Torah. Perhaps because he needs to have the Sefer Torah his whole life. A Jew writes a Sefer Torah, yes, he's going to write it once, but he has it. He'll also write tefillin once, but the point is not to write, but to put on.

A Sefer Torah - the commandment is to write, true. But it's not correct, because we see when one buys a Sefer Torah one also fulfills the obligation. But buying is also a one-time action - it's not something you do all the time. You have a Sefer Torah by you.

Certainly, you can see how one toils in a Sefer Torah, true, you can learn from it. But you see that the point of it is to have, to learn. You see by the king it says explicitly "v'haysah imo v'kara vo kol yemei chayav" (and it shall be with him and he shall read in it all the days of his life). The point is that he will see it, he will learn it.

The mezuzah one also makes once. Yes, but the mezuzah is a testimony. A Jew needs to have a Torah - that's the halachah.

"V'haysah imo v'kara vo kol yemei chayav" is written by the king, but apparently by the Sefer Torah of every Jew it also wasn't made to lie in the aron kodesh (holy ark). The main purpose of having a Sefer Torah is that he should have the Sefer Torah by him and should use it - by him in the cabinet, wherever one places it.

Certainly, one who writes a Sefer Torah and places it in shul and doesn't fulfill any commandment - the Rosh already said this: the commandment is to have sefarim (books) and to learn with them.

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Sefer Zemanim (Book of Times)

Wonderful, nice. Now Sefer Zemanim.

So to say what Sefer Zemanim is - it's also pretty simple the order, and everyone knows all the commandments that are there.

Sefer Zemanim, says the Rambam, has ten sections of laws. Sefer Zemanim has ten tractates, as we would call them - ten types of laws.

The Ten Sections of Laws in Sefer Zemanim

You see here the Rambam:

Hilchos Shabbos, Hilchos Eruvin - Maseches Eruvin he didn't place in the regular category of Shabbos, because it's different - there's no capital punishment of stoning. There's a lot, it's already enough - it's already thirty chapters of Hilchos Shabbos. That's the reason - what's too big, and also the Gemara is like this. Yes, the Gemara also made Maseches Eruvin.

Hilchos Shevisas Asor - the commandment of Yom Kippur.

Hilchos Shevisas Yom Tov - the general... and in tractates they also made it this way - there's Maseches Beitzah, which is the general laws of Yom Tov.

Hilchos Chametz u'Matzah - these are the commandments of Pesach. He calls it Hilchos Chametz u'Matzah, because Pesach is mainly the Korban Pesach (Paschal offering). The holiday of Pesach is the holiday that has the commandments of chametz and matzah. Hilchos Korban Pesach goes differently - that's sacrifices.

Hilchos Shofar v'Sukkah v'Lulav - these are the laws, the commandments of the month of Tishrei.

Hilchos Shekalim - which the Rambam places in Sefer Zemanim because it's something one does once a year. Good, that's correct.

Hilchos Kiddush HaChodesh - which is the foundation of all the laws of times. It depends on time - one needs to know the times, one needs to have Hilchos Kiddush HaChodesh.

Hilchos Ta'aniyos - part depends on time, part is when there's a drought. But there's a large part even that is when the time arrives - every year it comes, when it's Tisha B'Av one needs to fast.

Hilchos Megillah v'Chanukah - these are the commandments of Rabbinic holidays, the Rabbinic festivals.

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Laws of Shabbos - Five Commandments

Says the Rambam: Hilchos Shabbos has five commandments included in it. Hilchos Shabbos has five commandments in the Torah - two positive commandments and three negative commandments.

And this is their detail:

To rest on the seventh day - one should rest, one should not do melachos (forbidden labors) on the seventh day. And the opposite of that, the negative commandment is not doing melachos. Resting means not doing melachos - both are from the same action of not doing melachos. It's two ways of saying the same thing. The practical difference is only technical - it's a positive and negative commandment. It can also be the "six days you shall work," that if you do work the whole week it shows that Shabbos is rested. Yes, but that's the... I say there that that's a melachah.

Besides this there's another negative commandment:

The commandment of Kiddush - to sanctify the day with remembrance.

Not to punish on Shabbos - one should not judge or punish from beis din (court) on Shabbos.

Not to go out beyond the boundary on Shabbos - the commandment of techum Shabbos (Shabbos boundary).

To sanctify the day with remembrance - the Rambam says at its departure and at its arrival - Kiddush and Havdalah.

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Laws of Eruvin

Hilchos Eruvin - one positive commandment. And here he doesn't count out any verse, because it's "from the words of the Sages."

Ah, right - it's one of the count, the thing. We still want to go in here and count the numbers to know the total - that all 613 commandments have been laid out. And they don't count this, because it's a Rabbinic commandment.

What Do the Laws of Eruvin Include?

The Hilchos Eruvin of the Rambam is not mainly about alleyways, courtyards, those things. The Hilchos Eruvin of the Rambam states only two types of eruvin - that there should be eruv chatzeros (courtyard eruv) and eruv techumin (boundary eruv). There's nothing about the laws of mechitzos (partitions). Mechitzos is in Hilchos Shabbos of the Rambam.

The regular commandment of going out through the Torah prohibition of melachos - the Hilchos Eruvin which is from the words of the Sages is mainly courtyards, alleyways, those things. The commandment of making a post and beam that makes the alleyway fit for carrying, the commandment of making an eruv chatzeros - it's not clear which commandment it is.

Also the commandment of not going out beyond the boundary is the negative commandment. Here however he speaks of the enactment - the commandment of making an eruv techumin. There's a commandment from the Rabbis that if one wants to go beyond the boundary one should make an eruv techumin.

So apparently the main prohibition of not going out beyond the boundary the Rambam writes in Hilchos Eruvin? We'll see this - it could be that all the parameters of the commandment. No, he actually doesn't write it - he writes it in Hilchos Shabbos. Hilchos Eruvin is only about the words of a commandment. Also for eruv tavshilin (food preparation eruv).

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Novel Insight: The Matter of Eruv and Bread

For all three the solution is with a piece of bread. This is not mystical things.

This is the reason why Avraham Avinu was able to even eruv chatzeros, eruv techumin. Why did Avraham Avinu need to distribute bread to Jews? He wanted all Jews to be able to enter the shul.

A New Insight

This is a chiddush (novel insight) from today, a new insight that occurred to me today. I'll tell you the explanation. I want you to write it in your sefarim - "Ken Gali Yitzchak."

Explanation of the Insight

Let's repeat in simple words:

The problem that a person cannot go outside his place (techum), and that a person cannot go out of the alley or walk around inside the alley or inside the courtyard if it's divided between separate domains, and the problem that one may not cook on Yom Tov because of the concern from one day to the next - all three of these are rectified by preparing a bread and saying over the bread, so to speak placing one's intention on the bread.

With this one accomplishes both eruv techumin, eruv chatzeros, and eruv tavshilin - and because of this, all three are called eruv.

Connection to Avraham Avinu

Rabbi Yitzchak said that with this it states in Chazal that Avraham Avinu fulfilled even eruv.

But he says, Avraham Avinu had a different problem - how does one inform the entire world that Hashem is the Creator? But Avraham Avinu made "and he planted a tamarisk tree in Be'er Sheva" - first he made an eshel: eating, drinking, lodging. He made a place where people could come, and afterward "and he called there in the name of Hashem."

He also used the trick of bread - because eating together with Jews is an approach that is a solution.

Shalosh Seudos and Eruv

One can also say that with this - yes, one makes a... which mitzvah is it to give l'chaim and a rectification for Jews? This is the mitzvah of eruv.

That which Jews eat together - as I told you that shalosh seudos is the main mitzvah of eruv, because then Jews actually eat together, they share bread.

Ah, he says that one fulfills the bread for eruv with what one buys for the shul. One doesn't need to make any... this is the approach of eating together - this is how one actually makes it all one domain.

Response to Litvaks

Wow, this you need to tell the Litvaks who have no understanding of why Chassidim eat shalosh seudos in shul!

You tell them that their bread that they place in the shul on a stand somewhere - one fulfills... the shul is built-in to hear this matter. And with this one fulfills the mitzvah d'rabbanan that the Sages instituted to make eruv chatzeros - that on Shabbos Jews should be together, one table.

Very good.

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Let's go back to the simple Rambam side. We won't go into chiddushim. Or perhaps we will go into chiddushim. There's a very interesting chiddush here.

If our shiurim were live, one could also sometimes chat to eat.

Sefer Zemanim - Laws of Resting on the Tenth and Yom Tov

Structure of Yom Kippur Mitzvos

Laws of Resting on the Tenth - resting on the tenth, the tenth day of the seventh month, Yom Kippur. Four mitzvos, two positive commandments and two negative commandments, and this is their detail:

To rest from work on it - that on Yom Kippur one rests from all types of work. And the negative commandment is not to do work. It is a rest like Shabbos, all types of work. Two sets: one, one doesn't do work, and two, one should not do work. And another positive commandment for affliction, and the suffering through not eating - these are both sets.

So all Yomim Tovim have this set. I'm letting you know the secret - the positive and negative commandments of Yom Tov, of all Yomim Tovim, are all just desire and fear, the same thing.

Laws of Resting on Yom Tov

Twelve mitzvos, six positive and six negative. There are six Yomim Tovim. Which six Yomim Tovim are there? The first day of Pesach, the second day of Pesach, Shavuos one day, Rosh Hashanah one day, and the first and second day of Sukkos. Each one of them has a mitzvah to rest, and a prohibition not to do work.

Laws of Chametz and Matzah

Laws of Chametz and Matzah - included in them are eight mitzvos, three positive commandments and five negative commandments, and this is their detail:

The first mitzvah is not to eat on Erev Pesach. But there are eight billion opinions that from midday one doesn't eat. Perhaps from "do not slaughter upon chametz" - one doesn't need to say that he has verses, because these matters often aren't so clear. One should not eat chametz from Erev Pesach.

The positive commandment is to eliminate the chametz, the leaven, from our homes.

Third, a negative commandment - not to eat chametz all seven, all seven days of Pesach. Also not just chametz itself, but also not something that has a mixture of chametz.

The fifth mitzvah is that chametz should not be seen, and the sixth is that chametz should not be found, chametz should not be found. And we discussed yesterday that we learn chametz and matzah to understand the difference between the two things.

The seventh mitzvah is to eat matzah on the night of Pesach, and the eighth mitzvah is to tell about the Exodus from Egypt on that night.

Which night? That night of Pesach, on the great night, "this night is for Hashem, the night." Apparently here it's simply a continuation to the night of Pesach, on that night, the night of Pesach.

Laws of Shofar, Sukkah, and Lulav

What three mitzvos are there: to blow shofar, to sit in a sukkah, and to take the lulav.

It's interesting, because regarding matzah he said "on the night of Pesach," a plural language. Perhaps he meant to say because also on the seventh of Pesach there is a mitzvah of enjoyment of Yom Tov that one must eat matzah, but not the mitzvah. He means the mitzvah of the night of Pesach. This is another great foundation.

Laws of Shofar, Sukkah, and Lulav - these are the specific mitzvos of the Tishrei holiday. There are in them, there are in them, meaning besides the mitzvah of resting on the days that he already listed with resting on Yom Tov. It's stated that there are three mitzvos: shofar, sukkah, and lulav. And each one has one mitzvah.

Hearing the sound of the shofar - the mitzvah is the hearing on the first of Tishrei. Sitting in the sukkah the seven days of Sukkos. And taking a lulav, and those who shake lulav, in the Temple all seven days of the holiday.

Laws of Shekalim and Sanctifying the Month

Laws of Shekalim is one mitzvah, and it is that one should give a half-shekel every year. Every man should give a half-shekel every single year.

Sanctifying the Month is also one mitzvah, and it is to calculate and know and establish - that those who are appointed for this should know and be on top of which year it will be and the beginning of each and every month, although today it is a mitzvah of the beis din for now.

So says the Rambam, that the establishment is certainly the beis din, but it can also be that whoever knows when the sanctification of the month is, fulfills the mitzvah - that one should have the knowledge. Furthermore, that the Rambam brings that at the beginning of each Rosh Chodesh, yes, you have already fulfilled the mitzvah.

Laws of Fasts

Laws of Fasts is one positive commandment, and it is to fast and cry out before Hashem at the time of any great trouble that comes upon the community. When a trouble comes, only a great one - a small trouble one doesn't need to. We fulfill this that one should also maintain forever the fasts, and the whole world as long as we're still in a bit of remembrance of the troubles.

Summary of Sefer Zemanim

It comes out in total that there are thirty-five mitzvos, nineteen positive commandments and sixteen negative commandments, and three mitzvos from the words of the Sages which are one with a count.

Megillah and Chanukah are both rabbinic mitzvos. A mitzvah to read the Megillah, a mitzvah to light Chanukah candles. Both are mitzvos from the words of the Sages, he calls it here.

Take note that the mitzvos in Sefer Zemanim are thirty-five mitzvos, nineteen positive and sixteen negative, and three mitzvos from the words of the Sages - which means the laws of Eruvin and Megillah and Chanukah.

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Sefer Nashim

Nashim has five sets of laws: Laws of Marriage which includes kiddushin and kesubos basically; Laws of Divorce; Laws of Yibum and Chalitzah; Laws of the Virgin Maiden which includes rape, seduction, and defamation; and Laws of Sotah.

Laws of Marriage

Laws of Marriage has four mitzvos, two positive commandments and two negative commandments.

The first positive commandment and negative commandment that are a pair is "to marry a woman with a kesubah and kiddushin" and "that a woman should not come without a kesubah and kiddushin."

Afterward there are two negative commandments that aren't connected - only that he should not withhold food, clothing, and marital relations, and a positive commandment to have children from her, from that wife whom he has established with a kesubah and kiddushin. Although truly one fulfills having children without a kesubah and kiddushin too, but here the Rambam put it together.

Laws of Divorce

Laws of Divorce - two great mitzvos that there are.

A positive commandment that one who divorces should divorce with a document - if one wants to divorce, one should do it in this manner, with a document of severance. And that he should not take back his divorced wife after she has married - is also a great mitzvah, if she got married in between.

Laws of Yibum and Chalitzah

Which three mitzvos? Two positive commandments and one negative commandment.

The two positive commandments are to perform yibum and to perform chalitzah - meaning if he doesn't want to perform yibum, he should perform chalitzah. And the negative commandment is that the yevamah is forbidden to a stranger until she does the permission of the yavam - meaning either he performs yibum or he performs chalitzah. Either yibum or chalitzah, then she goes yes in her own permission.

Laws of the Virgin Maiden

These are all the portions the Torah calls "virgin maiden." It's very interesting the group of mitzvos that the Rambam put together.

Five mitzvos, three positive and two negative:

First of all is a mitzvah to give a fine for a seducer.

Afterward is a positive commandment that the rapist should marry the victim. A negative commandment is that he should not divorce her - this is a pair.

Afterward there is defamation, they also have a pair. A positive commandment is that he should stay with her, he should marry her forever. And the negative commandment is that he should not divorce his wife, the one who defamed.

Laws of Sotah

Also the Laws of Sotah has three mitzvos, one positive and two negative.

The positive commandment, one positive commandment is to do for the sotah according to the law of jealousy - that the entire portion of sotah, making the meal-offering and the entire procedure.

And this has negative commandments - two negative commandments that are truly only in the offering: one not to make oil, and two not to make any frankincense.

Summary of Sefer Nashim

It comes out in total seventeen mitzvos, nine positive and eight negative.