Mitzvat Aseh 14 - To make tzitzit on our garments

Source: "V'Asu Lahem Tzitzit - they shall make themselves tzitzit etc." (Devarim 15:38)

The Rambam begins his explanation of this commandment by posing a question that can be raised based on the previous two mitzvot, that it is possible to make this mitzvah into two distinct ones: the one to have white strings and the additional mitzvah to have a special blue string as part of the white strngs (techeilet).

Rambam continues:

Do not count this as two mitzvot because the techeilet does not prevent the white ones from achieving their purpose and vice versa (a more in depth explanation of this confusing statement will come in a later post, it is based on the discussion in Tractate Menachot 38a and is interesting because one can not have an "all-techeilet" tzitzit). Again the Midrash supports this conclusion because at the end of the parsha discussing tzitzit, it says "V'Haya Lachem L'Tzitzit - And it will be for them tzitzit" grouping it once again into one mitzvah and not two.

Women are not obligated in this mitzvah (it is required only during the daytime, and is therefore time-based) as explained at the beginning of Tractate Kiddushin (33a) and all of the laws of tzitzit are iterated in the fourth chapter of Tractate Menachot (Folios 38-44a.).

Commentary on Mitzvot 12, 13 and 14:

The Zohar HaRakia raises an interesting, and fairly obvious argument on the mitzvot we have just seen. The "11th Mitzvah Determining Principal" is that any mitzvah, that is part of another one, but doesn't prevent the whole mitzvah from occurring, is considered its own mitzvah. As such, the way Rambam counts tefillin (two separate parts of the same mitzvah - shel rosh and shel yad, two separate mitzvot), is not the same way he counts tzitzit (two separate commandments - the white strings themselves and the special blue string, one mitzvah) and Rambam comes to this conclusion based only on the advice of the Midrash, which can't possibly be a valid proof! A similar argument is also found within the topic of tzitzit, as to whether if one of the four corners is not kosher or missing, if that prevents one from fulfilling the whole of the mitzvah of tzitzit. One opinion says yes (all four are one large mitzvah) the other says no (each corner fulfills its own obligation). Not surprisingly, the opinion that holds in each case that missing one part of tzitzit prevents the whole mitzvah from occurring is the same person, Rabi.

One reason why they may be counted differently is because of the way we do each of the mitzvot. Putting on tefillin requires two separate actions: one for the shel rosh, and one for the shel yad. With tzitzit, the mitzvah requires only one process. This is the opinion of Ramban, Nachmonides. It is impossible to make this distinction on a theoretical level (based on the identical parshiyot contained in the tefillin and the separate justifications for the mitzvot given in the Torah, since it would just revert to the original argument regarding tefillin and tzitzit).

The Zohar HaRakia continues:

The root of this answer may come from the Rambam's "9th Mitzvah Determining Principal", which says that any mitzvah which is includes in it many other mitzvot (tefillin has eight, tzitzit has five, birkat kohanim has three and mezuzah has two) only the primary of them is counted. The crux here is that with tefillin there are mitzvot that are fulfilled only when they are placed on the arm or on the head, but with tzitzit, nothing more occurs after they are donned, even if techeilet is included. For a detailed account of the five mitzvot of tzitzit, please see the Zohar HaRakia inside.

However, from the count of the mitzvot included in tzitzit, it would seem that one is missing, the one "to look at them", which doesn't get its own mitzvah yet is done after the wearing, and is clearly a separate mitzvah since it brings you to remember all of the other mitzvot. -?-

The Zohar HaRakia warns us against answering this issue by taking the section of the Talmud which argues that the commandment to look at them is there to make a distinction between those who say the obligation is to wear them only during the day (Rabi Shimon) and those who say the mitzvah is constant (Rabanan).

Even without this, the answer is simple:

The point of the commandment to look at the tzitzit is to get us to remember the commandments of Hashem. However, the commandment "to remember [the mitzvot of Hashem]" is not part of the count of mitzvot because it is a general principal of Jewish faith, and those are not counted (as we have seen in other places thus far), therefore, no need exists to count a mitzvah that directs us to perform a principal mitzvah.

Mitzvat Aseh 12 and 13 - To don the tefillin shel rosh and shel yad

Twelfth Commandement

Source: "Ve'Hayu L'Totafot Bein Einecha - And they shall be 'boxes' between your eyes" (Devarim 6:8)

This mitzvah is repeated in other places in the Torah.

Editor's note: Ramabam will get more into this mitzvah in Commandment Thirteen.

Thirteenth Commandment

Source: "U'Kshartam Le'ot Al Yadecha - And they will be a sign on your hand" (Devarim 6:8)

This commandment is also repeated four times throughout the Torah.

The reason why the mitzvah of Tefillin is split into two separate ones is said in Tractate Menachot 44a. The question arises in the case of one who thinks they are just one combined mitzvah and doesn't put on one because of the other which is missing. Therefore, by splitting them up, we prevent one from not doing any mitzvot at all [that are associated with Tefillin]. This is to say, if one of the Tefillin is available, he should don it.

Women are not obligated in the mitzvah of Tefillin. [This is not because it is a time-based mitzvah, rather] the purpose of Tefillin is so that the "Torah of Hashem may be in your mouth" (Shemot 13:9), and as we learned in the previously, women are not obligated in the learning of the Torah.

The Midrash supports this approach, and all of the laws of Tefillin are enumerated in Tractate Menachot (Folios 38a, 42a and b, 44a).

Mitzvat Aseh 11 - To Learn the Torah and then to Teach It

Source: "V'Shinantam L'Vanecha - And you shall teach it to your children" - Devarim 6:7

The Midrash tells us that "L'Vanecha", "your children", is a common way to refer to Talmidecha", "your students". Furthermore, the word "V'Shinantam", literally, "and you shall sharpen", means to be "sharp" with your mouth. That is, when someone asks you a question [about Torah] do not stall in answering them, rather, respond to him immediately. This commandment is repeated several times and we are encouraged to be diligent and attentive to this Mitzvah several times in the Talmud.

Women are not obligated in this Mitzvah of being taught Torah for it says in the next Parsha of Shema: "Bneichem", "your sons" not your daughters. See Tractate Kiddushin 29b and 30a.

There is no commentary on this mitzvah.

Kavanot of Shema

In yesterday's post, I noted that it is of utmost importance to have full concentration while reciting Shema at both Shacharit and Arvit. In order to help us concentrate on these words, our Rabbis have given us suggestions as to the ideas we should focus on when reciting Shema.

As most of these "kavanot" have to do with Hashem's name, they are appropriate to use any time His name is said, but again, since the Shema is a Torah commandment, it is important to have them in mind at the time one is saying the Shema.

Many of these can be found in the Shulchan Aruch Orach Chaim Siman 5. Others I have heard along the way:

Word	Kavanah (Concentration)
Shema Yisrael	A literal translation of the words should be in mind: "Hear, O Israel"
Hashem	Adon Hakol - Master of all Hayah, Hoveh, Ve'Yihyeh - He was, is and will be. Translated into Hebrew, these words are comprised of the four letters of Hashem's name.
Elokeinu	Ba'al HaKochot/HaYecholet u'Va'al HaGevurot Kulam - Master of the strengths and mights, and Master of all abilities.
Hashem	Same as above
Echad	The last word of Shema is where one should have in mind to accept upon him the yolk of heaven. You can also break down the word into each individual letter: Alef, which is equal to one, therefore refers to the Oneness of Hashem. The Chet is a reference to this world and the seven mystical levels of Heaven which total equal Chet's numerical value of eight. And Daled, whose numerical value is four, can be associated with the four corners of the Earth which Hashem has dominion over.

The next post will most likely be next Wednesday, August 12.

Mitzvat Aseh 10 - To Recite Shema Every Day at Shacharit and Arvit

The Mitzvah

Source: Devarim 5:11

The details of this commandment can be found in Tractate Berachot (26a, 30a, 61b, 63b) and there it says that reciting the Shema each day is Biblically commanded.

The Tosefta there says that just as the Torah establishes set times for Shema, so did the Chachamim (wise sages) do for the times of Tefillah (general prayer). That is to say that the times for Tefillah are not from the Torah. Nevertheless, the obligation of Tefillah (Shmoneh Esrei) is from the Torah (as we saw in Mitzvat Aseh 5) and the Chachamim just set the times for when they are said. This is the essence of what the Chachamim meant that they established the times of teh Tefillah according to when the Korban Tamid (twice daily sacrifice during the time of the Temple) was brought.

Women are not obligated in this Mitzvah.

There is no commentary on this Mitzvah, however, here is a good place to review some of the Halachot pertaining to the recital of Shema. These are taken from the Mishna Berurah:

1. Since reciting the Shema is a Mitzvah from the Torah (and even if it wasn't), one should be careful to pronounce each word properly.
2. The proper position for reciting the Shema is sitting upright, facing forward.
3. It is essential to have Kavanah (concentration) for at least the first pasuk of Shema (the next post will have some Kavanot (concentration formulas) to use for yourself). If one does not have concentration, he must repeat that pasuk with Kavanah.
4. The proper time for reciting the Shema in the morning is from the time one can tell the difference between white and blue strings on tzitzit (a little bit before Netz, or sunrise) until three Halachic hours into the day.
5. While women are exempt from reciting Shema each day, it is advisable that we do teach them the concept of Kabbalat Ol Malchut Shamayim, receiving the yolk of heaven, i.e. the Shema. In terms of children, once they are old enough to be taught the Shema, it is best to do so, but having learned it does not obligate them in reciting it twice daily.
   

Additional Commentary on Mitzvat Aseh 8

Rambam's son, Avraham, asks:

The primary source which the Rambam uses to define this Mitzvah seems to be part of a condition: if you emulate me, such and such will happen, etc. and conditions are certainly not commandments. Furthermore, it seems as if the commandment to emulate Hashem may be a principal Miztvah (since it is repeated many times), one which would then not be included in the official count of Mitzvot.

Avraham answers his questions:

1. The fact that it is a condition doesn't matter because it is something we are also commanded to do outside of the condition statement.
2. In terms of the principal Mitzvah issue, we must take into consideration that we don't just look at the Torah alone when determining a Mitzvah, but also at the Mesorah, the orally-transmitted Torah. When doing so, we come across the Midrash that was quoted along with this Mitzvah and we see clearly that this is a Mitzvah unto itself.
3. The second answer to the second question is that if it were a principal Mitzvah, it would be worded differently.

I was unable to understand the remainder of the second answer.

Mitzvat Aseh 9 - To Sanctify Hashem's Name

The Mitzvah

Source: Vayikra 22:32

The Mitzvah includes the directive to publicize this truthful belief (that Hashem is the creator and the Supreme Ruler) in the world and not to be afraid of harm that may come from doing so. And even if put under duress to deny His Holiness, we should not succumb. Rather, we should give our lives for this belief, and not give our oppressor the chance to think that we are sincere, even if our dedication to Hashem remains in our hearts. The requirement to act this way is what is meant by the commandment to honor His Name that was given to B'nei Yisrael: that we should be ready to die in doing so out of love and belief in His Oneness.

The sample case for this mitzvah is the story (Daniel 3) of Chananel, Mishael and Azariah at the time of Nebuchadnezzar who decreed that they (and all the nations, including Bnei Yisrael), bow down to an idol. No one at that time decided to be "Mekadesh Shem Shamayim". Due to this, a great embarrassment fell upon Bnei Yisrael; everyone was scared and therefore did not perform this Mitzvah. And this is exactly the kind of situation the Mitzvah is commanded! For large groups that would be able to publicize His Oneness and reveal it to the the masses. Furthermore, Hashem testified to Isaiah that there will be a future generation that will live up to the challenge of sanctifying His Name.

The Midrash has another proof for the Mitzvah saying that it was on the condition that B'nei Yisrael would sanctify Hashem's name that He took them out of Egypt.

On a different issue, the Talmud (Tractate Sanhedrin 74b) unequivocally says that this Mitzvah is not one of seven which are commanded for all of mankind, mostly because the verse which commands it says "within the people of Israel". Further details on this Mitzvah can be found in the same location stated above in the Talmud.

There is no commentary on this Mitzvah.

Rav Sabbato on Mitzvot 3 and 4

Both the mitzvah to fear God and the mitzvah to love God appear in this week's parsha (6:13 and 5, respectively). These two mitzvot are clearly meant to be central to and transcend every aspect of our lives, and Rambam lists them as the 3rd and 4th positive mitzvot (just after the mitzvot of belief in God and recognition of God’s oneness).

However, understanding how these two mitzvot interact practically is more difficult. How can one both love God, wishing to come closer to God, and also fear God, wishing to distance one’s self somewhat? Are not these two emotions contradictory?

Rambam, in his halachik work the Mishna Torah (Yesodei HaTorah 2:2), explains that there is no contradiction. When one merely looks out at all of God’s creations and sees the wonders of this world, a person cannot help but love the creator of this incredible world. And when one ponders the immensity of these creations themselves, one cannot help but stand in awe and fear of the One with the ability to make them all.

Though these two emotions can find a way to coexist and God seems to encourage that co-existence here in Devarim, this is not always the case.

When the parsha recounts the event of receiving the Torah at Mount Sinai, the nation trembles in fear of God and requests not to have God recite them all. Rashi adds that God is disappointed that the nation fears Him. Would they not prefer to learn the entire Torah from God Himself?!

Why does the nation not engage in ahavat Hashem (love of God)? Apparently love is the preferred emotion that God wishes to evoke. Rambam would seem to agree, as it is this emotion which ultimately brings on fear.

Earlier in the Torah after Akeidat Yitzchak, Avraham, the archetypal ‘lover of G-d,’ is referred as “yerei elokim” (a fearer of God) as his distinguishing characteristic. Is it truly just fear that distinguishes Avraham?!

Ramban defends Avraham, explaining that God knew that Avraham loved Him, but wanted to test his level of fear as both are necessary in the relationship with God. Ultimately, the Rambam writes, the purpose of all mitzvot is to instill a fear of God in each of us, but both love and fear are necessary together to perform proper service of God.

Mitzvat Aseh 8 - To Match Our Actions with Those of Hashem

The Commandment

Source: Devarim 28:9 - "And you go in His ways" and Devarim 11:22 - "to walk in all His ways".

This mitzvah is quite straightforward. The midrash says on the second Pasuk quoted above:

Just as the Holy One Blessed Be He is called merciful, so too, you should be merciful. Just as the Holy One Blessed Be He is called righteous, so too, you should be righteous. Just as the Holy One Blessed Be He is called kind, so too, you should be kind.

Furthermore, in Devarim 13:5 ("After Hashem, your God, you should walk") the essence here is to emulate the good actions and the important traits that Hashem embodies. By doing so, a great [spiritual] height will be attained by all.

The ending of the Rambam here seems to imply that even one person acting in this way will affect everyone in a positive manner. This may be a direct result of the Midrash quoted above, for you can only be, merciful, righteous, and kind, etc. when involving other people, not just yourself.

There is no commentary on this mitzvah.

Mitzvat Aseh 7 - To Swear in Hashem's Name

The Mitzvah

We are commanded to swear in Hashem's name when it is necessary to support or refute something of significance. By doing so, we come to increase Hashems greatness along with honor and majesty. The source for this Mitzvah is: "U'Vishmo Tishvae'ah, in His Name you shall swear" (Devarim 6:13).

Yet there seems to be a contradiction here since the Torah also says "don't swear". This, Rambam says, is referring to a swear or vow that does not need to be made. In fact, doing such a thing is a negative commandment, and, therefore, a sin. Nevertheless, when the situation demands a swear, a mitzvah is fulfilled.

As such, it is forbidden to swear on any object or entity that is not Hashem, for example the sun, or Moshe Rabbeinu, even though it may be very clear the person making the swear means to say or implies "the Master" of the sun or Moshe (i.e. Heshem). So too, one is unable to join separate objects in a swear with Hashem, for we learn (Talmud Bavli, Tractate Sukkah 45a) that anyone who joins in a swear with Hashem will be uprooted from this world.

Lastly, this Mitzvah comes to explain what we learn in Tractate Temurah 3a: How do we know that one who swears fulfills (will fulfill) the mitzvah? For the Torah says: "U'Vishmo Tishvae'ah, in His Name you shall swear".

The Commentary

Ramban makes three points which I was able to understand:

1. The Mitzvah to swear in His Name stems from the same basic idea we've seen before. That is, to do what we can to serve and love Hashem. If a swear will keep us honest to perform accordingly, one may be made.
2. This Mitzvah, like the one before it (Dveikut, clinging) is repeated once more in the Torah. This raises a problem because in point #1, Ramban downgraded Mitzvah #7 to a Reshut, one step below obligatory, and no Mitzvot Reshuyot (non-obligatory Mitzvot) are repeated. Therefore, Ramban says, the second iteration of this Mitzvah falls under the category of prohibitions against Avodah Zarah (Idol/Foreign Deity worship). Rambam himself supports this idea when requiring that one may not include other objects along with the swear.
3. The Midrash Rabi Tanchuma pretty much precludes this Mitzvah from ever being performed. The midrash says that the only way we would be able to make a swear in Hashem's name is if one met all of the criteria outlined in the context of the pasuk it is mentioned in, namely to fear Him and serve him (and later on, to cling to Him). But as we learned before, "Hashem is a consuming fire", preventing us from meeting all of the conditions. Now, even if we follow what we learned about clinging to Talmidei Chachamim instead, and make those items the criteria, it is still impossible for us to determine who is and is not a Talmid Chacham in Hashem's eyes. Ramban continues even further excluding the possibility of of fulfilling this mitzvah saying that the Mitzvah may have been repeated to warn us not to do it, even when all of the conditions are met.

It is for these reasons that Ramban does not include this Mitzvah in his count.

Mitzvat Aseh 6 - To cling to Talmidei Chachmim (Wise Men in Torah)

The Mitzvah

The 6th positive mitzvah commands us to "stick to", or follow, those who are wise in Torah knowledge. To accomplish this, we must frequent their Yeshivot (study halls of Torah), and do everything possible to be part of their chevra (group of friends). We must also do our best to eat, drink and work along with them, so that we come to model our behavior after them. By doing so, we will come to understand the true ideas, thoughts and notions of the Torah from their words. This is what Hashem meant when Moshe said in Parshat Eikev: "to Him you shall cleave" (Devarim 10:20). Further in that same parsha (Torah portion, Devarim 11:22), Moshe once again reiterates "to cleave to Him", which Rambam says, is another reference to spending time with Talmdei Chachamim. (Also see Mishneh Torah Hilchot De'ot 6:2).

This commandment leads to other practical things we are obligated to do in our lives, namely to marry the daughters of Talmidei Chachamim and to marry our daughters to Talmidei Chachamim. Furthermore, we should feed them and give them work (sustenance).

Why is the commandment to cling to Hashem fulfilled by working with Talmidei Chachamim and not by ways more directly connected to serving Hashem?

The answer comes from a gemara in Tractate Ketubot (111b) which asks: Is it possible to cling to the divine presence? For the pasuk says: Hashem your God is a consuming fire! Rather, if you do as written above (follow the Talmidei Chachamim) it is considered as if you have clung to the divine presence itself.

There is no commentary on this commandment.

Mitzvat Aseh 5 - To Serve Hashem

(Editor's note: I will be beginning with the 5th mitzvah (commandment), which is where I was up to when I decided to start the project)

The Mitzvah

The fifth mitzvah aseh (positive commandment) that the Rambam outlines is our obligation to serve Hashem. Rambam decides to include this mitzvah in his general count, even though he also considers it to be one of the principal commandments, and therefore generally would not be included in the general count. Although Ramban (Nachmonides) will disagree, Rambam says that the reason for its second inclusion is that this mitzvah also carries along with it the obligation of prayer. Additionally, it may come to include the commandment to learn Torah as a form of service to Hashem. The rest of Maimonides' comments on this mitzvah contain the primary (Torah) source for the commandment and supporting texts from the Midrash and Nevi'im (prophets).

The Commentary

Ramban, the main commentary on the Sefer HaMitzvot, immediately takes issue with Rambam's insistence that prayer is biblically mandated. The Talmud (Tractate Berachot 21a and Sukkah 38a) makes it quite clear that prayer (meaning Shmoneh Esrei, the eighteen blessing cornerstone of all Jewish prayer) is only rabbincally required to be performed.

To this end, Ramban tries to figure out Rambam from the other extreme. Perhaps Maimonides is trying to say that any type of prayer is a mitzvah, not necessarily the Shmoneh Esrei. But even with this assumption, it is difficult to understand the Rambam since this approach would effectively make all our prayers Torah obligated, and we would therefore run into the same issue we had in the previous paragraph, only in a more extreme way. Even more complicating would be figuring out when this general requirement of prayer would be performed: daily, weekly, once in a lifetime (see Tractate Shabbat 11a)?

Therefore, says the Ramban, it is quite clear there is no obligation of Tefillah, prayer, from the Torah.

On this note, Ramban states that the mitzvah of avodah (service) is that when we do our acts of prayer and service they must be done with all of our heart, i.e. with Kavanah, or concentration. This commandment is telling us to not do a mitzvah without the proper intention and attention, and certainly not to do it if there is a doubt whether you are required to perform that specific mitzvah. This notion is similar to how we are commanded to love Hashem with all of our heart, soul and resources.

The Ramban now moves on to discuss the midrash that Rambam brought in his listing of Mitzvah Five. Ramban asks if this midrash is brought as a support for Rambam's approach to the mitzvah, or is it an actual detailing of what the mitzvah involves? For Ramban, it becomes quite clear that Maimonides brings the midrash to support his outline of the mitzvah, since there is an overwhelming amount of evidence to support both the commandment of prayer in the time of need and Torah learning, as well as the commandment to do Hashem's mitzvot, and therefore a midrash is not needed to detail the individual aspects of the commandment to serve Hashem. With these issues now out of the way, what is the essence of Rambam's mitzvah? Temple service, which is the only place we are able to fully serve Hashem in the proper, Torah, way.

About this project

Rambam's Sefer Hamitzvot is Rabbi Moshe ben Maimon's listing of the 613 commandments contained within the Torah. The first half of his book details the guidelines he used in determining which commandments make the 613.

The number 613 itself is a little interesting in that it is derived from a Ma'amar Chazal (a saying of our Rabbis) based on a pasuk (verse) in Devarim Perek 33:4. Here, the pasuk tells us "Moshe commanded us the Torah". In Tractate Makot 23b, after Rabi Simlai states that there are 613 commandments in the Torah, Rav Hamnuna supports this by taking the numerical equivalent of the word "Torah" (611) and saying that the remaining two were heard from Hashem directly.

Learning this exposition of the commandments is something that intrigues me and interests me. This is by no means a translation, nor is it approved by any Halachic, or Jewish means, rather an adventure in Harbatzat Torah (increasing Torah learning). Nevertheless, I'll try my hardest to remain true to the text, and I welcome your comments and corrections. Please let me know what you think, and I look forward to sharing this journey with you.