Major Themes and Innovations in Sefer HaChinukh

יָדוּעַ הַדָּבָר וּמְפֻרְסָם בֵּינֵינוּ הָעָם מְקַבְּלֵי הַמִּצְוֹת כִּי שִׁבְעִים פָּנִים לַתּוֹרָה, וּבְכָל אֶחָד מֵהֶן שָׁרָשִׁים גְּדוֹלִים וְרַבִּים, וּלְכָל שֹׁרֶשׁ וְשֹׁרֶשׁ עֲנָפִים, כָּל אֶחָד יִשָּׂא אֶשְׁכֹּל גָּדוֹל שֶׁל פֵּרוֹת נֶחְמָדִים לְהַשְׂכִּיל לִבּוֹת, יוֹם יוֹם יוֹצִיאוּ פֶּרַח לַשּׁוֹקְדִים עֲלֵיהֶם, פִּרְחֵי חָכְמָה וְשֵׂכֶל טוֹב, כָּל עֵינַיִם מְאִירוֹת וְרָחֲבָה וְנָסְבָה עֵמֶק חָכְמָתָהּ עַד שֶׁאֵין כֹּחַ בָּאָדָם לְהַשִּׂיג תַּכְלִיתָהּ. כְּמוֹ שֶׁהֵעִיד הַמֶּלֶךְ הֶחָכָם (קהלת ז כג) אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי, וְעִם כָּל זֶה אֵין לְהַרְפּוֹת יְדֵי הָעוֹסֵק בָּהּ, כִּי אִם מְעַט וְאִם הַרְבֵּה מִמֶּנָּה יֹאכֵל כֻּלָּהּ מְתוּקָה, וְאִם יֵשׁ כַּמָּה אֲשֶׁר מִפְּרִי עֵץ הַגַּן לֹא תַּשִּׂיג יָדָם לָקַחַת יִקְחוּ לָהֶם עָלֵהוּ לִתְרוּפָה. וְאָנֹכִי עִם דַּעְתִּי, גֹּדֶל עֶרְכָּהּ וְרֹב עָמְקָהּ, וְכִי פְּלִיאָה מִמֶּנִּי נִשְׂגְּבָה, פָּעַרְתִּי פִּי לְדַבֵּר בָּהּ וְאֶסָּמֵךְ בַּמֶּה שֶׁלִּמְּדוּנִי רַבּוֹתַי, (ע"ז יט א) לִגְרֹס אִינִישׁ וְאַף עַל גַּב דְּלָא יְדַע מַאי קָאָמַר שֶׁנֶּאֱמַר (תהלים קיט כ) גָּרְסָה נַפְשִׁי לְתַאֲבָה. דַּע בְּנִי, כִּי כָּל אֲשֶׁר יַגִּיעַ אֵצֶל הַשֵּׁם בַּעֲשׂוֹת בְּנֵי אָדָם כָּל מִצְוֹתָיו אֵינֶנּוּ רַק שֶׁחָפֵץ הַשֵּׁם לְהֵיטִיב לָנוּ, וּבִהְיוֹת הָאָדָם מֻכְשָׁר וּמוּכָן בַּעֲשִׂיַּת אוֹתָן מִצְוֹת לְקַבֵּל הַטּוֹבָה אָז יֵיטִיב אֵלָיו הַשֵּׁם, וְעַל כֵּן הוֹדִיעָם דֶּרֶךְ טוֹב לִהְיוֹתָם טוֹבִים, וְהִיא דֶּרֶךְ הַתּוֹרָה, כִּי בָּהּ יִהְיֶה הָאָדָם טוֹב. נִמְצָא שֶׁכָּל הַמְּקַיֵּם מִצְוֹתָיו הִשְׁלִים חֶפְצוֹ בַּאֲשֶׁר הוּא רָאוּי אָז לְקַבֵּל טוֹבָתוֹ, וְכָל שֶׁאֵינוֹ מֵכִין עַצְמוֹ לְכָךְ, רָעָתוֹ רַבָּה, שֶׁיּוֹדֵעַ חֵפֶץ הַשֵּׁם בָּזֶה, וְהוּא יַעֲשֶׂה מַעֲשָׂיו כְּנֶגֶד חֶפְצוֹ. וּפָרָשָׁה אַחַת נִכְתְּבָה בַּתּוֹרָה לְהוֹדִיעֵנוּ עִקַּר זֶה לְבַד, וְהוּא מָה שֶׁכָּתוּב בְּסֵדֶר וְהָיָה עֵקֶב (דברים י יב יג) וְעַתָּה יִשְׂרָאֵל מָה יְיָ אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ וְגוֹ' עַד לְטוֹב לָךְ. כְּלוֹמַר אֵינֶנּוּ שׁוֹאֵל מֵעִמְּךָ דָּבָר בַּעֲשׂוֹתְךָ מִצְוֹתָיו רַק שֶׁרָצָה בְּטוּבוֹ הַגָּדוֹל לְהֵטִיב לְךָ. וּכְמוֹ שֶׁכָּתוּב אַחֲרָיו הֵן לַיְיָ אֱלֹהֶיךָ הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמָיִם הָאָרֶץ וְכָל אֲשֶׁר בָּהּ. כְּלוֹמַר וְאֵינוֹ צָרִיךְ לְמִצְוֹתֶיךָ רַק מֵאַהֲבָתוֹ אוֹתְךָ לְזַכּוֹתְךָ. וְיֵשׁ בְּעוֹשֵׂי הַמִּצְוֹת יָשִׂימוּ מְגַמַּת פְּנֵיהֶם אֶל הַטּוֹבָה הַמְּעֻתֶּדֶת אֲלֵיהֶם בַּעֲשִׂיָּתָן לְבַד, כִּי יֵדְעוּ שֶׁבְּסִבָּתָן תָּנוּחַ עֲלֵיהֶם הַבְּרָכָה וְהַטּוֹב, וְאֶל הַכַּוָּנָה הַהִיא יִתְעַסְּקוּ בָּהֶן לְעוֹלָם, וְאֵלֶּה חֶלְקָם בַּחַיִּים וְזוֹכִים לְעֵדֶן גַּן אֱלֹהִים, וְאוּלָם לֹא הִגִּיעוּ אֶל תַּכְלִית הַכַּוָּנָה הַטּוֹבָה. אֲבָל יֵשׁ אֲשֶׁר זָכוּ וְנָתַן לָהֶם הַשֵּׁם יִתְבָּרַךְ לֵב לָדַעַת וּלְהַכִּיר בְּמִדּוֹתָיו הַמְּעֻלּוֹת, וּמִתּוֹךְ הַכָּרָתָם יִתְקַשְּׁרוּ מוֹרָשֵׁי לְבָבָם בְּאַהֲבָתוֹ קֶשֶׁר חָזָק וְאַמִּיץ עַד שֶׁיָּשִׂימוּ כָּל כַּוָּנַת הֲכָנַת גּוּפָם כְּדֵי לְהַשְׁלִים חֵפֶץ הַשֵּׁם יִתְבָּרַךְ לְרֹב חִשְׁקָם אוֹתוֹ, וְאֶל הַתּוֹעֶלֶת הַמְּעֻתֶּדֶת לָהֶם בָּעֵסֶק הַהוּא לֹא יָשִׁיתוּ לֵב, וְהִיא הַמַּעֲלָה הַגְּדוֹלָה שֶׁעָלוּ אֵלֶיהָ הָאָבוֹת הַקְּדוֹשִׁים הַשְּׁלֹשָׁה וְהַרְבֵּה מִבְּנֵיהֶם אַחֲרֵיהֶם, זֵכֶר כֻּלָּם לִבְרָכָה, וְזֹאת הִיא הַמַּדְרֵגָה הָעֶלְיוֹנָה שֶׁאֶפְשָׁר לְבֶן אָדָם לַעֲלוֹת.

It is well-known and famous among us —the people that accepted the commandments — that there are seventy faces to the Torah. And in each one of them, there are many great and numerous roots, and to each and every root, [is there] branches — each one supports a great cluster of fruits that are pleasant for hearts to ponder. Each day they put out a flower for those that are constant over them — flowers of wisdom and good reasoning. The depth of its wisdom enlightens the eyes, [it] is broad and surrounding, to the point that a man does not have the power to grasp its end; as the wise king testified (Ecclesiastes 7:23), “I said that I would fathom it, but it is far from me.” And with all of this, the hands of the one who is involved with it should not tire, for whether he eats little or much, it is all sweet. And if there are many whose hand will not reach the fruit to take it, let them take the leaves for themselves as medication. And I — with the knowledge of its great value and enormous depth and that “it is a wonder and sublime for me” - have opened my mouth to speak about it. And I will rely upon what my teachers have taught me (Avodah Zarah 19a), “Let a person recite (ligros), and even though he does not know what he said, as it is stated (Psalms 119:20), ‘My soul is crushed (garsah) for desire.’” Know, my son, that all of God’s desire that human beings perform His commandments is only to do good to us. And by virtue of a person being prepared and ready — by doing those commandments to receive the good — then God will do good to him. Therefore, God informed them of the good path to be good, and that path is the path of the Torah; for through it will a man be good. It comes out that all who uphold (accept) God’s commandments, fulfill His desire [to do good to us] — as he is then fit to receive His goodness. But [regarding] anyone who does not ready himself for this, his evil is great as he knows God’s desire in this, and he [still] makes his actions contrary to God’s will. And one section of the Torah was written specifically to inform us of this fundamental principle — and that is what is written in the Order of Vehayah Ekev (Devarim 10:12-13), “And now, Israel, what does the Lord, your God, request from you, etc. for your benefit.” [That is] to say, He is not asking anything from you, in your performing His commandments, besides His wanting, in His great goodness, to do good to you. And, as it says afterwards, “Behold, to the Lord your God belongs the heavens and the heavens of the heavens, and all that is in it.” [That is] to say, He doesn’t require your commandments, except out of His love for you, and for your merit. And among those that do the commandments, there are some that only place the direction of their focus upon the future reward to them for doing them, as they know that because of them, blessing and good will rest upon them. And they will always be involved with [the commandments] with this intention, and “[this is] their portion in life,” and they merit Eden, the Garden of God. However, there are those that merit that God, may He be blessed, gave them a heart to know and to recognize His elevated characteristics. And from their recognition, they connect the “thoughts of their hearts” to His love with a strong and powerful connection — to the point that they make all of the intention of the preparation of their bodies to fulfill the desire of God, may He be blessed, due to their great longing for Him. And they do not place their [thoughts] upon the future benefit from this involvement. And this is the great level to which the three holy forefathers — and many of their children after them, may all of their memory be blessed — climbed. And this is the highest level to which a person can climb.

וְכָתַב הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (בספר המצוות ל"ת רעב), וְאַל תַּחְשֹׁב שֶׁיִּהְיוּ שְׁתֵּי מִצְוֹת אַחַר שֶׁהֵן שְׁנֵי לָאוִין, אָמְנָם בָּאוּ לְהַשְׁלִים דִּינֵי הַמִּצְוָה עַד שֶׁיִּכְלְלוּ שְׁנֵי מִינֵי הַשִּׁעוּר, וְהֵם הַמִּשְׁקָל וְהַמִּדָּה, כְּאִלּוּ הוּא אוֹמֵר לֹא יִהְיֶה לְךָ שְׁנֵי שִׁעוּרִין לֹא בַּמִּדָּה וְלֹא בַּמִּשְׁקָל, כְּמוֹ לֹא תַשִּׁיךְ לְאָחִיךָ נֶשֶׁךְ כֶּסֶף נֶשֶׁךְ אֹכֶל נֶשֶׁךְ כָּל דָּבָר אֲשֶׁר יִשָּׁךְ (דברים כג, כ), שֶׁהַכֹּל לָאו אֶחָד, כִּי לֹא בְּהִכָּפֵל הַלְּשׁוֹנוֹת תִּרְבֶּינָה הַמִּצְוֹת כְּשֶׁיִּהְיֶה הָעִנְיָן אֶחָד, וְכֵן לֹא יֵרָאֶה לְךָ חָמֵץ וְלֹא יֵרָאֶה לְךָ שְׂאֹר (שמות יג ז). שֶׁהֵן לָאו אֶחָד, לְפִי שֶׁהָעִנְיָן אֶחָד אֶלָּא שֶׁנֶּאֶמְרוּ לְבֵאוּר תַּשְׁלוּם הָעִנְיָן. מִשָּׁרְשֵׁי מִצְוָה זוֹ, וּקְצָת דִּינֶיהָ כְּמִנְהָגִי בַּסֵּפֶר הַזֶּה כָּתַבְתִּי בְּסֵדֶר קְדֹשִׁים תִּהְיוּ (מצוה רנט) בְּמִצְוַת צִדּוּק הַמֹּאזְנַיִם (מצוה רנח) וְהָאַזְהָרָה שֶׁלֹּא לְשַׁקֵּר בָּהֶם, וּמִשָּׁם תִּרְאֶה מָה שֶׁצָּרִיךְ לְךָ בָּזוֹ.

And Rambam wrote (Sefer HaMitzvot LaRambam, Negative Commandments 272), “And do not think that they are two [distinct] commandments since they are two negative statements [in the Torah]. Indeed, [the two statements] have come to complete the laws of the commandment, such that two types of size are included — and they are the weight and the measure. [It is] as if it stated, ‘You should not have two sizes, not in measurement and not in weight.’ [It is] like ‘You shall not take interest from loans to your brother, whether in money or food or anything else that can be taken as interest’ (Deuteronomy 23:20) — which is all one negative commandment. As it is not by the duplication of expressions that [the number of] commandments increase, when it is all one matter. And so [too with] ‘no leavened bread shall be found with you, and no leaven shall be found’ (Exodus 13:7), which is [all] one negative commandment, since it is [all] one matter. Rather, [the two expressions] are stated to complete the elucidation of the matter.” I have written about the roots of this commandment — as is my custom in this book — in the Order of Kedoshim Tehiyu (Sefer HaChinukh 259) regarding the commandment of just scales and the warning (Sefer HaChinukh 258) not to lie with [the scales]. And from there you can see what you need about this [commandment].

אוּלַי יַחְשֹׁב מְעַיֵּן בְּסֵפֶר זֶה, שֶׁהַמְּחַבְּרוֹ קִבֵּץ כָּל דִּינָיו בִּיגִיעוֹ וְטוּב עִיּוּנוֹ מִדִּבְרֵי הַתַּנָּאִים וְהָאָמוֹרָאִים. וְאִלּוּ כֵן הָיָה, יִתְחַיֵּב לִהְיוֹת הַמְּחַבֵּר בָּקִי בְּכָל פִּנּוֹת גְּמָרָתֵנוּ בַּבְלִית יְרוּשַׁלְמִית וְסִפְרָא וְסִפְרֵי וְתוֹסֶפְתָּא. לָכֵן הוּא הַיּוֹדֵעַ עַצְמוֹ וְחָכְמַת מֶה לוֹ, רָאוּי לְפַרְסֵם הָאֱמֶת לְכָל הַשּׁוֹמֵעַ קוֹלוֹ, וְאַל יַעֲשֶׂה מְלֶאכֶת הַשֵּׁם תְּמִימָה, כְּקֶשֶׁת רְמִיָּה בִּצְדִיָּה וְעָרְמָה, כְּמִתְהַדֵּר בְּיַלְדֵי נָכְרִים, כְּחַלָּשׁ מִזְדַּיֵּן בְּשִׁלְטֵי הַגִּבּוֹרִים, וְכִשְׁפַל אֲנָשִׁים מִתְעַטֵּר בְּכִתְרֵי הַמְּלָכִים. הִנֵּה הוּא קוֹרֵא מִמְּקוֹמוֹ, מוֹדִיעַ וּמֵעִיד עֵדוּת נֶאֱמָנָה לְכָל קוֹרֵא בּוֹ, שֶׁרֹב דִּבְרֵי הַסֵּפֶר נִלְקָטִים מִסִּפְרֵי עַמּוּדֵי הָאָרֶץ הַמְפֻרְסָמִים בְּמַעֲלָה וְחָכְמָה בְּכָל הַגּוֹיִם, הָרַב רַבִּי יִצְחָק אַלְפָסִי וְהָרַב רַבִּי מֹשֶׁה בַּר מַיְמוֹן, לְטוֹבָה זְכוּרִים. לָהֶם מִשְׁפַּט הַבְּכוֹרָה הַהוֹד וְהַגְּדוּלָּה בְּחִבּוּר זֶה. וְאֶל הַחוּט הַמְשֻׁלָּשׁ בְּחָכְמָה בִּתְבוּנָה וּבְדַעַת, הָרַב רַבִּי מֹשֶׁה בַּר נַחְמָן זַ"ל, הוּא חִבֵּר סֵפֶר נִכְבָּד מְאֹד בְּחֶשְׁבּוֹן הַמִּצְוֹת, לְבַד כַּמָּה וְכַמָּה חִבּוּרִים יְקָרִים. אֵלֶּה הַגִּבּוֹרִים אֲשֶׁר מֵעוֹלָם, שֶׁהוֹצִיאוּ רֹב זְמַנָּם לְבָרֵר דִּבְרֵי חֲכָמִים לִבְרָכָה זִכְרָם, צָלְלוּ בְּמַיִם אַדִּירִים וְהֶעֱלוּ מִדִּבְרֵי הַגְּמָרָא פְּנִינִים בְּיָדָם, וְיוֹם בּוֹאֵנוּ אֶל בֵּית מִקְדָּשָׁם וְאֶל חֶדֶר הוֹרָאָתָם, מָצָאנוּ שָׁם בְּאֵר מַיִם חַיִּים, גַּנּוֹת וּפַרְדֵּסִים, גְּלוּסְקָאוֹת וּכְלֵי מֵילָת לְפָנֵינוּ עֲרוּכִים. אָמַרְתִּי בַּמֶּה אֶתְרַצֶּה לָבוֹא לְשַׁמֵּשׁ לִפְנֵי הַגִּבּוֹרִים, וּכְבָר בֵּרְרוּ לָנוּ הֵם כָּל הַדְּבָרִים, הֲלֹא בְּסֵדֶר תרי"ג מִצְוֹת עַל דֶּרֶךְ הַסְּדָרִים, אוּלַי יִתְעוֹרְרוּ יוֹתֵר בָּהֶן מִתּוֹךְ כָּךְ הַנְּעָרִים, יָשִׂימוּ לֵב בָּהֶם בְּשַׁבָּתוֹת וּבַחַגִּים, וְיָשׁוּבוּ מֵהִשְׁתַּגֵּעַ בִּרְחוֹב הֶעָרִים, לֵאוֹר בְּאוֹר הַחַיִּים, אִישׁ אֶל רֵעֵהוּ הַיְלָדִים רַכִּים, יִשְׁאֲלוּ מִצְוֹת שַׁבָּת זוֹ כַּמָּה, וּמָלְאָה הָאָרֶץ דַּעַת וּמְזִמָּה. וְהִנֵּה פֵּרוּשׁ כָּל אַחַת נָכוֹן לִפְנֵיהֶם, וּמִבְּלִי יְגִיעָה יִמְצְאוּ דִּבְרֵי חֵפֶץ בְּסִימָנֵיהֶם, זֶרַע קֹדֶשׁ יִתְבָּרְכוּ מֵאֵל הֵם וּבְנֵיהֶם וְכָל אֲשֶׁר לָהֶם, בְּכָל מְקוֹמוֹת מוֹשְׁבוֹתֵיהֶם, וַאֲנִי בִּכְלַל הַבְּרָכָה עִמָּהֶם. וּמַשְׁבִּיעַ אֲנִי בַּשֵּׁם הַמְּיֻחָד לְכֹל מַעְתִּיקוֹ, שֶׁיִּכְתֹּב אִגֶּרֶת זוֹ בְּרֹאשׁוֹ, וְהַחַיִּים וְהַשָּׁלוֹם יִהְיוּ אִתּוֹ, לְמַעַן יִתְּנוּ הַכֹּל הוֹדוֹ וְתִפְאַרְתּוֹ, לְיוֹלְדוֹ וּלְהוֹרָתוֹ. וְהַמְּתַקֵּן בּוֹ כָּל שְׁגִיאָה אַחַר הָעִיּוּן הַמְכֻוָּן, מֵאֵל שַׁדַּי תִּהְיֶה שְׁלֵמָה מַשְׂכֻּרְתּוֹ, וְשָׁלוֹם עַל יִשְׂרָאֵל אָמֵן. יֵשׁ מִצְוֹת הַנּוֹהֲגוֹת בַּזְּמַן הַזֶּה, וְהֵם בֵּין כֻּלָּם שְׁלֹשׁ מֵאוֹת שִׁשִּׁים וְתִשְׁעָה. וְיֵשׁ מֵאֵלּוּ הַנּוֹהֲגוֹת שֶׁלֹּא יִתְחַיֵּב בָּהֶן הָאָדָם כִּי אִם בְּסִבָּה, וּפְעָמִים שֶׁלֹּא תָּבֹא הַסִּבָּה לוֹ לָאָדָם בְּכָל יָמָיו וְנִמְצָא שֶׁלֹּא יַעֲשֶׂה אוֹתָהּ לְעוֹלָם, כְּגוֹן מִצְוַת נְתִינַת שְׂכַר שָׂכִיר בְּיוֹמוֹ, שֶׁיֵּשׁ מִבְּנֵי אָדָם שֶׁלֹּא יִשְׂכֹּר שָׂכִיר בְּיָמָיו, וְכָל כַּיּוֹצֵא בָּהּ. וְכֵן מִן הַלָּאוִין יֵשׁ קְצָת מֵהֶן שֶׁלֹּא יִתְחַיֵּב עֲלֵיהֶן הָאָדָם כִּי אִם מֵרְצוֹנוֹ וְעַל יְדֵי סִבַּת מַעֲשָׂיו, וּבְהִמָּנְעוֹ מֵאוֹתוֹ הַמַּעֲשֶׂה לֹא יִהְיֶה עָלָיו חֵטְא וְלֹא יֶחְסַר אֵלָיו דָּבָר, כְּגוֹן מוֹצִיא שֵׁם רַע שֶׁלֹּא יְגָרֵשׁ אִשְׁתּוֹ לְעוֹלָם, שֶׁהוּא הַגּוֹרֵם עַל עַצְמוֹ לְהִתְחַיֵּב בְּלָאו הַזֶּה, כִּי הוּא הוֹצִיא שֵׁם רַע. וְכֵן לָאו דְּלֹא תְאַחֵר בִּנְדָרִים הוּא גַּם כֵּן גּוֹרֵם אוֹתוֹ, וּמִי שֶׁיֶּחְדַּל לִנְדֹּר לֹא יִהְיֶה בּוֹ חֵטְא, וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. וְהֵם בֵּין כֻּלָּם תִּשְׁעָה וְתִשְׁעִים, מֵהֶן שְׁמֹנָה וְשִׁבְעִים עֲשֵׂה וְאֶחָד וְעֶשְׂרִים לֹא תַעֲשֶׂה. אֲבָל אוֹתָם מִצְוֹת שֶׁחַיָּבִין בָּהֶם כָּל אָדָם מִיִּשְׂרָאֵל מִבְּלִי שֶׁיִּתְחַדֵּשׁ בּוֹ סִבָּה בָּעוֹלָם, הֵם בֵּין כֻּלָּם מָאתַיִם וְשִׁבְעִים, וְסִימָנָם אֲנִי יְשֵׁנָה וְלִבִּי עֵ"ר. מֵהֶם שְׁמוֹנָה וְאַרְבָּעִים עֲשֵׂה וּשְׁנַיִם וְעֶשְׂרִים וּמָאתַיִם לָאוִין, וְתִמְצָא כָּל אַחַת בַּסֵּדֶר שֶׁלָּהּ בְּתוֹךְ הַסֵּפֶר. וְהַחִיּוּב שֶׁל אֵלּוּ לַעֲשׂוֹתָן אֵינוֹ בְּכָל עֵת, רַק בִּזְמַנִּים יְדוּעִים מֵהַשָּׁנָה אוֹ מִן הַיּוֹם, חוּץ מִשִּׁשָּׁה מִצְוֹת מֵהֶן שֶׁחִיּוּבָן תְּמִידִי, לֹא יִפָּסֵק מֵעַל הָאָדָם אֲפִי' רֶגַע בְּכָל יָמָיו, וְאֵלּוּ הֵן. א' לְהַאֲמִין בַּשֵּׁם. ב' שֶׁלֹּא לְהַאֲמִין לְזוּלָתוֹ. ג' לְיַחֲדוֹ. ד' לְאַהֲבָה אוֹתוֹ. ה' לְיִרְאָה אוֹתוֹ. ו' שֶׁלֹּא לָתוּר אַחַר מַחְשֶׁבֶת הַלֵּב וּרְאִיַּת הָעֵינַיִם. סִימָנָם שֵׁשׁ עָרֵי מִקְלָט תִּהְיֶינָה לָכֶם.

Perhaps one who delves into this book will think that its author gathered all of its laws in his effort and his good research from the words of the Tannaim (early Talmudic sages) and the Amoraim (later Talmudic sages). And if this were so, it would require that the author be an expert in all of the corners of our Gemara — the Babylonian and the Jerusalem [Talmuds], the Sifra, the Sifrei and the Tosefta. Hence he who knows himself and what wisdom he has is fitting to publicize the truth to all who listen to his voice. And he should not make the unblemished craft of God into “a bow of duplicity” and trickery, as one who is glorified “by the children of foreigners,’ as a weak one that arms himself with ‘the shields of the mighty,” as a lowly one among men who crowns himself with the crowns of kings. Behold he calls — from his place he informs and testifies with trustworthy testimony to all readers that the majority of the words of the book are taken from the books of the pillars of the world that are famous in stature and wisdom from all of the nations: Rabbi Yitschak Alfasi (Rif) and Rabbi Moshe bar Maimon (Rambam), they should be remembered for the good. “The statute of the firstborn,” the glory and the greatness in this book is theirs. And [also] upon the “three-fold strand” in wisdom, understanding and knowledge is Rabbi Moshe bar Nachman, may his memory be blessed. He composed a very esteemed book about the tally of the commandments besides several, several precious compositions. These are the “mighty ones from yore” who spent most of their time clarifying the words of the Sages, blessed is their memory. They “plunged into the powerful waters” and brought up pearls in their hands from the words of the Gemara. And the day that we came to their sanctuary and to the room of their instruction, we found “a well of living waters, gardens and orchards, loaves and vessels of cloth” set up there. I said, “With what would it be pleasing to serve in front of the mighty ones, as they have already clarified all the things for us? Would it not be in ordering the six hundred and thirteen commandments according to the [weekly readings]? Perhaps the youths will be more stimulated in them from this; they will put their hearts into them on Shabbat and holidays; and return from going crazy in the plaza of the cities, “to the light of the living light.” The delicate children will ask, “one to his neighbor,” “How many are the commandments of this Shabbat,” and the land will be full of “knowledge and foresight.” And behold the explanation of each one is arranged in front of them, and without toil will they find pleasing words in their listings. The holy seed will be blessed from God — “they and their children and all that they have in all of the places of their dwellings.” And I will be included in the blessing with them. And I bring an oath with the ineffable name [of God] upon any transcriber [of this book], that he write this letter at its beginning — and [so] life and peace shall be with him — in order that all will give its splendor and its glory to its bearer and its parent. And may one who corrects any error after concentrated investigation receive his full compensation from the Omnipresent God. And let there be peace upon Israel, amen. There are commandments that are practiced today and, all counted, they are three hundred and sixty-nine. And from these that are practiced, there are some that a person only be obligated in them by a cause. And sometimes the cause will never come to a person all of his days, such that it will come out that he never do [that commandment] — such as the commandment of giving the wage to a wageworker on its day, and that which is similar to it; as there are people that will never employ a wageworker [all] their days. And so [too,] from the negative commandments, there are some of them that a person not be obligated without his will, and through the cause of his deeds. And with his avoiding that deed, there will not be any sin to him and nothing will be lacking from him. For example, one who puts out a bad name [on his wife], that he may never divorce his wife — as he caused it to himself to be obligated in this negative commandment, as he is the one who put out a bad name. And so [too,] with the negative commandment of “do not delay” with vows, it is also he who causes it. And one who refrains from vowing will not have a sin. And so, all that is similar to this. And, all counted, they are ninety-nine, from which there are seventy-eight positive commandments and twenty-one negative commandments. But the commandments that every man of Israel is commanded without his creating a cause for it in the world are, all counted, two hundred and seventy. And the mnemonic is “I am sleeping, but my heart is awake” (er, the numerical equivalent of its letters being two hundred and seventy). Forty-eight of them are positive commandments and two hundred and twenty-two are negative commandments. And you will find each one in its [weekly reading] in the book. And the obligation with them is not at all times, but rather at specific times of the year or of the day — except for six commandments, the obligation of which is constant. It does not cease from being upon a man even an instant in all of his days. And these are them: 1) to believe in God; 2) to not believe in anything besides Him; 3) to conceive of His oneness; 4) to love Him; 5) to fear Him; and 6) to not wander after the thought of the heart and the vision of the eyes. Their mnemonic is “six cities of refuge shall there be for you.”

מִשָּׁרְשֵׁי הַמִּצְוָה. לִזְכֹּר נִסֵּי מִצְרַיִם כְּמוֹ שֶׁכָּתַבְנוּ בָּאֲחֵרוֹת. וְגַם זֶה גֶּזַע מִן הַשֹּׁרֶשׁ הַנִּזְכָּר, שֶׁאֵין כָּבוֹד לִבְנֵי מְלָכִים וְיוֹעֲצֵי אָרֶץ לִגְרֹר הָעֲצָמוֹת וּלְשַׁבְּרָם כִּכְלָבִים, לֹא יָאוּת לַעֲשׂוֹת כָּכָה, כִּי אִם לַעֲנִיֵּי הָעָם הָרְעֵבִים. וְעַל כֵּן בִּתְחִלַּת בּוֹאֵנוּ לִהְיוֹת סְגֻלַּת כָּל הָעַמִּים מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (שם יט ו), וּבְכָל שָׁנָה וְשָׁנָה בְּאוֹתוֹ הַזְּמַן, רָאוּי לָנוּ לַעֲשׂוֹת מַעֲשִׂים הַמַּרְאִים בָּנוּ הַמַּעֲלָה הַגְּדוֹלָה שֶׁעָלִינוּ בָּהּ בְּאוֹתָהּ שָׁעָה. וּמִתּוֹךְ הַמַּעֲשֶׂה וְהַדִּמְיוֹן שֶׁאֲנַחְנוּ עוֹשִׂין, נִקְבַּע בְּנַפְשׁוֹתֵינוּ הַדָּבָר לְעוֹלָם. וְאַל תַּחְשֹׁב בְּנִי לִתְפֹּשׂ עַל דְּבָרַי וְלוֹמַר וְלָמָּה יְצַוֶּה אוֹתָנוּ הַשֵּׁם יִתְבָּרַךְ לַעֲשׂוֹת כָּל אֵלֶּה לְזִכְרוֹן אוֹתוֹ הַנֵּס, וַהֲלֹא בְּזִכְרוֹן אֶחָד יַעֲלֶה הַדָּבָר בְּמַחְשַׁבְתֵּנוּ וְלֹא יִשָּׁכַח מִפִּי זַרְעֵנוּ? דַּע, כִּי לֹא מֵחָכְמָה תִּתְפְּשֵׂנִי עַל זֶה, וּמַחְשֶׁבֶת הַנַּעַר יַשִּׁיאֲךָ לְדַבֵּר כֵּן. וְעַתָּה בְּנִי, אִם בִּינָה שִׁמְעָה זֹּאת, וְהַטֵּה אָזְנְךָ וּשְׁמַע (משלי כב יז), אֲלַמֶּדְךָ לְהוֹעִיל בַּתּוֹרָה וּבְמִצְוֹת. דַּע, כִּי הָאָדָם נִפְעָל כְּפִי פְּעֻלּוֹתָיו, וְלִבּוֹ וְכָל מַחְשְׁבֹתָיו תָּמִיד אַחַר מַעֲשָׂיו שֶׁהוּא עוֹסֵק בָּהֶם אִם טוֹב וְאִם רָע, וַאֲפִלּוּ רָשָׁע גָּמוּר בִּלְבָבוֹ וְכָל יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל הַיּוֹם, אִם יַעֲרֶה רוּחוֹ וְיָשִׂים הִשְׁתַּדְּלוּתוֹ וְעִסְקוֹ בְּהַתְמָדָה בַּתּוֹרָה וּבַמִּצְוֹת, וַאֲפִלּוּ שֶׁלֹּא לְשֵׁם שָׁמַיִם, מִיָּד יִנָּטֶה אֶל הַטּוֹב, וּמִתּוֹךְ שֶׁלֹּא לִשְׁמָהּ בָּא לִשְׁמָהּ, וּבְכֹחַ מַעֲשָׂיו יָמִית הַיֵּצֶר הָרַע, כִּי אַחֲרֵי הַפְּעֻלּוֹת נִמְשָׁכִים הַלְּבָבוֹת. וַאֲפִלּוּ אִם יִהְיֶה אָדָם צַדִּיק גָּמוּר וּלְבָבוֹ יָשָׁר וְתָמִים, חָפֵץ בַּתּוֹרָה וּבַמִּצְוֹת, אִם יַעֲסֹק תָּמִיד בִּדְבָרִים שֶׁל דֹּפִי, כְּאִלּוּ תֹּאמַר דֶּרֶךְ מָשָׁל שֶׁהִכְרִיחוֹ הַמֶּלֶךְ וּמִנָּהוּ בְּאֻמָּנוּת רָעָה, בֶּאֱמֶת אִם כָּל עִסְקוֹ תָּמִיד כָּל הַיּוֹם בְּאוֹתוֹ אֻמָּנוּת, יָשׁוּב לִזְמַן מִן הַזְּמַנִּים מִצִּדְקַת לִבּוֹ לִהְיוֹת רָשָׁע גָּמוּר, כִּי יָדוּעַ הַדָּבָר וֶאֱמֶת שֶׁכָּל הָאָדָם נִפְעָל כְּפִי פְּעֻלּוֹתָיו, כְּמוֹ שֶׁאָמַרְנוּ. וְעַל כֵּן אָמְרוּ חֲכָמִים זַ"ל (מכות כג, ב) רָצָה הקב"ה לְזַכּוֹת אֶת יִשְׂרָאֵל לְפִיכָךְ הִרְבָּה לָהֶם תּוֹרָה וּמִצְוֹת, כְּדֵי לְהַתְפִּיס בָּהֶן כָּל מַחְשְׁבוֹתֵינוּ וְלִהְיוֹת בָּהֶן כָּל עֲסָקֵינוּ לְהֵטִיב לָנוּ בְּאַחֲרִיתֵנוּ. כִּי מִתּוֹךְ הַפְּעֻלּוֹת הַטּוֹבוֹת אֲנַחְנוּ נִפְעָלִים לִהְיוֹת טוֹבִים וְזוֹכִים לְחַיֵּי עַד. וְרָמְזוּ ז"ל עַל זֶה (מנחות מג, ב), בְּאָמְרָם כָּל מִי שֶׁיֵּשׁ לוֹ מְזוּזָה בְּפִתְחוֹ וְצִיצִית בְּבִגְדוֹ וּתְפִלִּין בְּרֹאשׁוֹ, מֻבְטָח לוֹ שֶׁלֹּא יֶחֱטָא, לְפִי שֶׁאֵלּוּ מִצְוֹת תְּמִידִיּוֹת, וְנִפְעָל בָּהֶן תָּמִיד. לָכֵן אַתָּה רְאֵה גַּם רְאֵה, מָה מְלַאכְתְּךָ וְעִסְקְךָ, כִּי אַחֲרֵיהֶם תִּמָּשֵׁךְ וְאַתָּה לֹא תִּמְשְׁכֵם. וְאַל יַבְטִיחֲךָ יִצְרְךָ לוֹמַר, אַחֲרֵי הֱיוֹת לִבִּי שָׁלֵם וְתָמִים בֶּאֱמוּנַת אֱלֹהִים, מָה הֶפְסֵד יֵשׁ כִּי אֶתְעַנֵּג לִפְעָמִים בְּתַעֲנוּגֵי אֲנָשִׁים, בַּשְּׁוָקִים וּבָרְחוֹבוֹת, לְהִתְלוֹצֵץ עִם הַלֵּצִים, וּלְדַבֵּר צָחוֹת, וְכַיּוֹצֵא בְּאֵלּוּ הַדְּבָרִים שֶׁאֵין מְבִיאִין עֲלֵיהֶן אֲשָׁמוֹת וְחַטָּאוֹת, הֲלֹא גַּם לִי לֵבָב כְּמוֹ הֵם, קָטָנִּי עָבָה מִמָּתְנֵיהֶם, וּמַדּוּעַ יִמְשְׁכוּנִי הֵם אַחֲרֵיהֶם? אַל בְּנִי, הִשָּׁמֵר מִפְּנֵיהֶם, פֶּן תִּלָּכֵד בְּרִשְׁתָּם. רַבִּים שָׁתוּ מִתּוֹךְ כָּךְ כּוֹס תַּרְעֵלָתָם, וְאַתָּה אֶת נַפְשְׁךָ תַּצִּיל. וְאַחַר דַּעְתְּךָ זֶה, אַל יִקְשֶׁה עָלֶיךָ מֵעַתָּה רִבּוּי הַמִּצְוֹת בְּעִנְיַן זְכִירַת נִסֵּי מִצְרַיִם, שֶׁהֵם עַמּוּד גָּדוֹל בְּתוֹרָתֵנוּ, כִּי בִּרְבוֹת עִסְקֵנוּ בָּהֶם, נִתְפַּעֵל אֶל הַדָּבָר, כְּמוֹ שֶׁאָמַרְנוּ.

From the roots of the commandment is to remember the miracles of Egypt, as we have written in the other [related commandments]. And this is also a trunk from the root mentioned: For it is not honorable for the sons of kings and the advisers of the land to drag the bones and break them like dogs. Except for the impoverished among the people and the starving, it is not a proper thing to do this. And therefore, as we began to become the chosen of all nations, “a kingdom of priests and a holy nation” — and in each and every year at that time — it is fitting for us to do acts that show within us the great stature which we achieved at that time. And in the act and reenactment that we do, this thing is placed in our souls for eternity. My son, do not think to pounce upon my words and say, “Why would God, may He be blessed, command us to do all of these commandments to commemorate that miracle; would we not remember it with one commemoration, [such that] it not be forgotten from the mouth of our offspring?” You must know that it is not from wisdom that you would [question] me about this, and it is your youthful thoughts that lead you to this. And now, my son, “If you have understanding,” “incline your ear and hear,” and I will teach you to benefit from Torah and the commandments: You must know, that a man is acted upon according to his actions; and his heart and all his thoughts always follow after the actions that he does — whether good or bad. And even he who in his heart is a complete sinner and all the desires of his heart are only for evil; if his spirit shall be enlightened and he will put his efforts and actions to persist in Torah and commandments — even if not for the sake of Heaven — he shall immediately incline towards the good. And from that which is not for its own sake comes that which is for its own sake [as opposed to being for personal gain]; for the hearts are drawn after the actions. And even if a man is perfectly righteous and his heart is straight and innocent, desiring of Torah and the commandments; if he shall constantly deal with improper things, you could compare it to someone who was forced by the king to work a wicked craft — if he constantly works in that wicked craft — eventually, from his righteousness, he shall have become completely evil. For it is known and true that every man is acted upon according to his actions, as we have said. And the Sages, may their memory be blessed, said about this (Makkot 23b), “God wanted to grant merits to Israel, therefore he gave them many laws and commandments,” to occupy all of our thoughts and all our deeds, to benefit us at our end [i.e. in the world to come]. Because from the good actions we are acted upon to be good and merit eternal life. And the Sages hinted at this (Menachot 43b) with their statement that anyone who has a mezuzah on his door, tsitsit on his garment and tefillin on his head is promised that he shall not sin — for these are constant commandments, and [so] he is constantly acted upon by them. Therefore, surely observe what [you choose] to be your craft and your dealings, since you will be pulled by them and you will not pull them. And do not let your [evil] impulse assure you by saying, “Since my heart is complete and pure in the faith of God, what loss is there if I periodically enjoy the pleasures of men in the markets and the plazas — to joke with the jokers and to speak finely, and similarly, [to perform] those things for which one needs not bring up guilt-offerings and sin-offerings — do I not have a heart like them, ‘my small finger is thicker than their loins,’ and how would they pull me in behind them?” Do not [say this], my son. Guard yourself from them, lest you be trapped in their snare. Many have drunk the cup of poison due to this, but you should save your soul. And once you know this, the multitude of commandments about the matter of remembering the miracles of Egypt will no longer be a challenge to you — as they are a great pillar in our Torah. Since by greatly engaging in them, we will be acted upon by the matter, as we have said.

וְאִם יִשְׁאַל שׁוֹאֵל, מַהוּ הָעִנְיָן שֶׁנָּתַן הַשֵּׁם תּוֹרָה יְקָרָה כָּזוֹ לִבְנֵי אָדָם, הֲלֹא לַשֵּׁם בָּרוּךְ הוּא הַכֹּל וּלְמַעֲלָתוֹ וְלִכְבוֹדוֹ אֵין שִׁעוּר, וּבִידִיעַת בְּנֵי אָדָם כֹּחַ מַעֲשָׂיו אֵין תּוֹסֶפֶת לִכְבוֹדוֹ, כִּי לְתַכְלִית הַכָּבוֹד וְהַהוֹד לֹא יִהְיֶה תּוֹסֶפֶת וְגֵרָעוֹן בִּשְׁבִיל דָּבָר. תְּשׁוּבָתוֹ שֶׁל זֶה פְּשׁוּטָה, שֶׁאֵין דַּעַת בְּנֵי אָדָם מַשִּׂיג בְּדַרְכֵי יוֹצְרוֹ לָדַעַת טַעַם מַעֲשָׂיו לָמָּה, כִּי גָּבְהוּ דְּרָכָיו מִדַּרְכֵיהֶם וּמַחְשְׁבוֹתָיו מִמַּחְשְׁבוֹתֵיהֶם. ואע"פ שֶׁאֵין טַעַם הַדָּבָר נִגְלֶה לָנוּ, יֵשׁ לָנוּ לְהַאֲמִין כִּי אַב הַחָכְמוֹת אֲדוֹן הַכֹּל, כָּל אֲשֶׁר עָשָׂה לְצֹרֶךְ עָשָׂה וּלְעִנְיָן מְחֻיָּב. וּמִכָּל מָקוֹם אֶפְשָׁר לָנוּ לִמְצֹא בַּדָּבָר קְצָת טַעַם וְלוֹמַר, כִּי יְדִיעַת בְּנֵי אָדָם דַּרְכֵי הַשֵּׁם מְחֻיֶּבֶת לְמַעֲלָתוֹ ית', שֶׁאַחַר שֶׁעָלָה בְּמַחֲשָׁבָה לְפָנָיו לִבְראוֹת עוֹלָם רָאוּי לִהְיוֹתוֹ בְּתַכְלִית הַשְּׁלֵמוּת, כִּי הַשָּׁלֵם כָּל מַעֲשָׂיו שְׁלֵמוּת, וְכֵן הוּא הָאֱמֶת כִּי ב"ה הִשְׁלִימוֹ בַּכֹּל כִּי לֹא חִסֵּר מִמֶּנּוּ דָּבָר שֶׁיְּהֵא אָדָם יָכוֹל לוֹמַר עָלָיו, לָמָּה לֹא עָשָׂה בְּעוֹלָמוֹ כֵּן שֶׁיִּוָּדַע מִמֶּנּוּ יִתְרוֹן חָכְמָה. כִּי הִנֵּה בָּרָא בְּעוֹלָמוֹ שְׂכָלִים נִבְדָּלִים וְהֵם הַמַּלְאָכִים. וְכֵן בָּרָא שְׂכָלִים בְּגוּף קַיָּם וְהֵם הַשָּׁמַיִם וְכָל צְבָאָם, וּבָרָא בָּאָרֶץ בְּרִיּוֹת גּוּפָנִיּוֹת בְּלִי שֵׂכֶל כְּלָל, וְהֵם הַבְּהֵמוֹת וְהָעוֹפוֹת וּשְׁאָר הַמִּינִין שֶׁכַּיּוֹצֵא בָּם, וְעוֹד בָּרָא בָּאָרֶץ בְּרִיּוֹת גּוּפָנִיּוֹת בְּשֵׂכֶל וְהוּא מִין הָאָדָם, לְהוֹדִיעַ כִּי לֹא נִמְנַע לְפָנָיו כָּל דָּבָר. שֶׁאַף עַל פִּי שֶׁהַחֹמֶר וְהַשֵּׂכֶל הֲפָכִים גְּמוּרִים, עֵרְבָם יַחַד בְּגֹדֶל חָכְמָתוֹ וְעָשָׂה בָּהֶם אֶת הָאָדָם. וְאִם כֵּן עַל כָּל פָּנִים יִתְחַיֵּב שֶׁיְּהֵא אוֹתוֹ שֵׂכֶל הַמְּעֹרָב בְּחֹמֶר, וְהוּא הָאָדָם, יוֹדֵעַ יוֹצְרוֹ וּמַכִּירוֹ כְּדֵי לְהַשְׁלִים הַכַּוָּנָה בִּבְרִיאָתוֹ. וְאִם לֹא הַתּוֹרָה שֶׁנָּתַן לוֹ יִמָּשֵׁךְ הַשֵּׂכֶל אַחַר הַחֹמֶר בְּכָל תַּאֲווֹתָיו לְגַמְרֵי, וְנִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ, וּבְכֵן לֹא תִּשְׁלַם הַמְּלָאכָה, לְפִי שֶׁיִּהְיֶה גּוּף הָאָדָם וְגוּף הַבְּהֵמָה אֶחָד בָּעִנְיָן אע"פ שֶׁאֵינוֹ אֶחָד בַּצּוּרָה, וְנִמְצָא בַּיְּצִירָה חֶסְרוֹן. נִמְצָא לְפִי דְּבָרֵינוּ שֶׁנְּתִינַת הַתּוֹרָה לְהַשְׂכִּיל לִבּוֹת בְּנֵי אָדָם מְחֻיֶּבֶת לְתַשְׁלוּם הַיְּצִירוֹת. וְאִם יִשְׁאַל עוֹד, אַחַר שֶׁהִיא תַּשְׁלוּם הַיְּצִירוֹת, לָמָּה נִתְּנָה לְעַם אֶחָד מֵעַמֵּי הָעוֹלָם וְלֹא לְכֻלָּם. גַּם בָּזֶה הָיְתָה תְּשׁוּבָתוֹ פְּשׁוּטָה לְהָשִׁיב, שֶׁאֵין דַּעַת הַנּוֹצָר מַשִּׂיג כַּוָּנַת יוֹצְרוֹ, אֲבָל מ"מ גַּם לָזֶה אֶפְשָׁר לִמְצוֹא בּוֹ קְצָת טַעַם לְפִי מִנְהָגוֹ שֶׁל עוֹלָם. הֲלֹא יָדוּעַ כִּי בְּכָל דִּבְרֵי הָעוֹלָם הַשָּׁפָל פְּסֹלֶת מְרֻבֶּה בּוֹ עַל הָעִקָּר, גַּם בָּעִקָּר חֵלֶק מִמֶּנּוּ נִבְחָר בּוֹ מִן הַכֹּל, כְּאִלּוּ תֹּאמַר רֹב קַרְקַע שֶׁבָּעוֹלָם אֵינָם עִדִּית אֶלָּא מִעוּטָם, וְגַם בָּעִדִּית חֵלֶק מִמֶּנּוּ עִדֵּי עִדִּית. וְכֵן הַדָּבָר גַּם בְּפֵרוֹת הָעוֹלָם וּבְמִינֵי הַבְּהֵמוֹת וְהָעוֹפוֹת. וא"כ גַּם בַּמִּין הָאֱנוֹשִׁי נִהְיָה הַדָּבָר כֵּן, לְדַמּוֹתוֹ לְמִינֵי הָעוֹלָם הַשָּׁפָל אַחֵר שֶׁהוּא מְשֻׁתָּף עִמּוֹ בִּקְצָתוֹ, שֶׁהוּא בַּעַל גּוּף נִפְסָד כָּהֶם, אֵין תֵּמַהּ בַּדָּבָר. וע"כ נִבְחַר מִמִּין הָאָדָם חֵלֶק א', וְהוּא יִשְׂרָאֵל, וְהוּא הַמְעַט מִכָּל הָעַמִּים, וּבָרוּךְ הַשֵּׁם הַיּוֹדֵעַ כִּי הֵם מִבְחַר הַמִּין הָאֱנוֹשִׁי, וּבְחָרָם לִהְיוֹת נִקְרָאִים עַמּוֹ, וְנָתַן לָהֶם כָּל עִקְּרֵי הַחָכְמָה. וְאוּלָם גַּם לְכָל שְׁאָר מִין הָאָדָם נָתַן דֶּרֶךְ לְהַבְדִּילָם מִן הַבְּהֵמוֹת, וְהֵם ז' מִצְוֹת שֶׁנִּצְטַוּוּ בָּהֶם כָּל בְּנֵי הָעוֹלָם בִּכְלָל, כְּמוֹ שֶׁנִּכְתֹּב עַל כָּל אֶחָד מֵהֶם בע"ה. וְגַם בְּעַם יִשְׂרָאֵל בְּעַצְמוֹ חֵלֶק מֵהֶם נִבְחַר יוֹתֵר, וְהוּא שֵׁבֶט הַלֵּוִי שֶׁנִּבְחַר לַעֲבוֹדָתוֹ תָּמִיד. וְכֵן הַדָּבָר ג"כ בְּכַדּוּר הָאָרֶץ שֶׁיֵּשׁ בָּהּ חֵלֶק נִבְחָר מִן הַכֹּל, וְיָדַע הַשֵּׁם כִּי הַמֻּבְחָר שֶׁבָּהּ הִיא אֶרֶץ יִשְׂרָאֵל, וְהָיָה רְצוֹנוֹ לְהוֹשִׁיב בָּהּ מִבְחַר מִין הָאָדָם, גַּם בְּאוֹתוֹ הַטּוֹב שֶׁבּוֹ הוּא יְרוּשָׁלַיִם, וע"כ נִבְחֲרָה לִהְיוֹת מִשְׁכַּן הַתּוֹרָה וּמְקוֹם הָעֲבוֹדָה, וּמִמֶּנָּה יִתְבָּרֵךְ כָּל כַּדּוּר הָאָרֶץ כִּי שָׁם צִוָּה י"י אֶת הַבְּרָכָה. וְאִם יִשְׁאַל עוֹד, אַחַר שֶׁאָמַרְתִּי עִקַּר הַכֹּל וְהַחֵלֶק הַנִּבְחָר הֵם עַם יִשְׂרָאֵל, אֵיךְ הַדָּבָר שֶׁהֵם סוֹבְלֵי הַגָּלוּת וְהַצָּרוֹת מֵעוֹלָם. הַתְּשׁוּבָה, יָדוּעַ הַדָּבָר וּמְפֻרְסָם בֵּין בְּנֵי הָעוֹלָם כִּי אֲדוֹן הַכֹּל בָּרָא ב' עוֹלָמוֹת, עוֹלַם הַגּוּפוֹת וְעוֹלַם הַנְּשָׁמוֹת. וְעוֹלַם הַגּוּפוֹת כְּאֶפֶס וָתֹהוּ נֶחְשָׁב כְּנֶגֶד עוֹלַם הַנְּשָׁמוֹת, שֶׁזֶּה כְּצֵל עוֹבֵר וְזֶה קַיָּם לַעֲדֵי עַד. וע"כ בִּהְיוֹת הַנֶּפֶשׁ עִקַּר הָאָדָם וְהַדָּבָר הַקַּיָּם שֶׁבּוֹ וְנִשְׁאָר לַעֲדֵי עַד, וְהַגּוּף כְּלִי לַנֶּפֶשׁ מְשַׁמֵּשׁ אֵלֶיהָ זְמַן מוּעָט ואח"כ נִפְסָד וְנֶאֱלָח, הִנְחִיל הַשֵּׁם לְעַמּוֹ עוֹלַם הַנְּשָׁמוֹת שֶׁהוּא עוֹלָם נִצְחִי, וְלַתַּעֲנוּג שֶׁבּוֹ אֵין שִׁעוּר.וְאִם יִשְׁאַל הַשּׁוֹאֵל עוֹד, וְלָמָּה לֹא נָתַן הָאֵל לְעַמּוֹ אֲשֶׁר בָּחַר שְׁנֵי מָנוֹת תַּעֲנוּג, עוֹלַם הַגּוּפוֹת וְעוֹלַם הַנְּשָׁמוֹת. הַתְּשׁוּבָה, כִּי יָדוּעַ לְכָל בַּעַל שֵׂכֶל שֶׁאִי אֶפְשָׁר לְבַעַל חֹמֶר בָּעוֹלָם מִבְּלִי שֶׁיֶּחֱטָא, וּמִמִּדּוֹת הָאֵל ב"ה הַקְּבוּעוֹת עֲדֵי עַד הִיא מִדַּת הַדִּין, וְהִיא תְּחַיֵּב כָּל בַּעַל שֵׂכֶל לָלֶכֶת בְּדֶרֶךְ הַשֵּׂכֶל, וּבִנְטוֹתוֹ לְהִתְחַיֵּב לְמֶלֶךְ. וְאַחַר שֶׁחִיְּבָה מִדַּת הַדִּין, לִפְטוֹר בְּלֹא כְלוּם אִי אֶפְשָׁר, שֶׁכְּבָר יָצָא חַיָּב מִבֵּית מִדַּת הַדִּין, וְעַל כֵּן מֵחַסְדֵי הַשֵּׁם עָלֵינוּ שָׂם חֶלְקֵנוּ לְצָרֵף הַחֵטְא מִמֶּנּוּ בָּעוֹלָם הַזֶּה הַנִּפְסָד, לִהְיוֹת נַפְשׁוֹתֵינוּ נְקִיּוֹת וְקַיָּמוֹת לְעוֹלָם הַנְּשָׁמוֹת שֶׁיָּפָה שָׁם שָׁעָה אַחַת מִכָּל חַיֵּי הָעוֹלָם הַזֶּה. וְאוּלָם יֵשׁ לְהַאֲמִין שֶׁיַּגִּיעַ זְמַן שֶׁנִּזְכֶּה לִשְׁנֵי הַמָּנוֹת, וְהֵם יְמוֹת הַמָּשִׁיחַ, וְהַטַּעַם כִּי אָז בַּיָּמִים הָהֵם לֹא נִהְיֶה צְרִיכִים לְצֵרוּף הַגּוּפִים כְּלָל, כִּי יִבְטַל מִמֶּנּוּ יֵצֶר הָרַע, כְּדִכְתִיב וַהֲסִרֹתִי אֶת לֵב הָאֶבֶן וְגוֹ'. וְאִם גַּם בָּעֵת הַהִיא מְעַט סִיג הַחֵטְא יִשָּׁאֵר, יִפּוֹל הַחִיּוּב עַל רֹאשׁ הַשָּׂעִיר כַּאֲשֶׁר בַּתְּחִלָּה. וְזֶהוּ שֶׁכָּתוּב בַּתּוֹרָה, אִם בְּחֻקּוֹתַי תֵּלֵכוּ אַנְחִיל אֶתְכֶם טוּב הָעוֹלָם הַזֶּה, כְּלוֹמַר אִם תִּהְיוּ שְׁלֵמִים וְלֹא תִּהְיוּ צְרִיכִים לְצֵרוּף הַגּוּף, תִּזְכּוּ אַף לְטוֹבַת הָעוֹלָם הַזֶּה. וְזֶהוּ שֶׁכָּתוּב בְּאַבְרָהָם אָבִינוּ ע"ה שֶׁבֵּרְכוֹ הַשֵּׁם בַּכֹּל אַף בְּטוֹבַת הָעוֹלָם הַזֶּה, שֶׁלֹּא נִצְטָרֵךְ בָּעֵת הַהִיא לְצֵרוּף הַגּוּף כְּלָל. וְאַחֲרֵי זֹאת אֵין לִתְמֹהַּ בְּצַעֲרָן שֶׁל יִשְׂרָאֵל בַּגָּלוּיוֹת יוֹתֵר מִכָּל הָאֻמּוֹת, כִּי הַכֹּל לְטוֹבָתָם וְלִכְבוֹדָם. וְאַתָּה הַשּׁוֹאֵל תֵּן עֵינֶיךָ וְלִבְּךָ עַל זֶה, כִּי דָּבָר גָּדוֹל הוּא, לֹא יָבִינוּ אוֹתוֹ כָּל רְשָׁעִים, וְהַמַּשְׂכִּלִים יָבִינוּ, כִּי הַרְבֵּה מִן הַיְּהוּדִים עֲנִיִּים בְּרוֹב הַצָּרוֹת הַגְּדוֹלוֹת אֲשֶׁר תְּכָפוּם בַּגָּלוּיוֹת, וְהֵם לֹא יָדְעוּ וְלָא הֵבִינוּ אֶת טוּב עוֹלַם הַנְּשָׁמוֹת, כִּמְעַט נָטָיוּ רַגְלֵיהֶם בְּרוֹב הַדְּאָגוֹת וְלִבָּם לֹא נָכוֹן עִמָּם בְּרוֹב רַעֲיוֹנוֹת, הַשֵּׁם בַּחֲסָדָיו יַעֲבִיר מִלִּבֵּנוּ מַחְשְׁבוֹת אָוֶן וְיַשְׁפִּיעַ עָלֵינוּ שֵׂכֶל טוֹב וְדֵעוֹת נְכוֹנוֹת לְהַשְׁלִים חֶפְצוֹ, אָמֵן כֵּן יַעֲשֶׂה. וְאִם יִשְׁאַל עוֹד, אַחַר שֶׁאָמַרְתָּ שֶׁעִקַּר הַכֹּל הוּא עוֹלַם הַנְּשָׁמוֹת וְסוֹף שְׂכַר הַמִּצְוֹת בּוֹ, לָמָּה לֹא יַזְכִּירֶנּוּ בַּתּוֹרָה וְיֹאמַר בַּעֲשׂוֹתְכֶם מִצְוֹתַי אַנְחִילְכֶם הָעוֹלָם הַבָּא. הַתְּשׁוּבָה, מִפְּנֵי שֶׁעִנְיַן הָעוֹלָם הַבָּא יָדוּעַ וְנִגְלֶה לְכָל בַּעַל שֵׂכֶל וּבָרוּר כַּשֶּׁמֶשׁ, אֵין כָּל אֻמָּה וְלָשׁוֹן שֶׁלֹּא יַסְכִּימוּ כִּי יֵשׁ לַנְּפָשׁוֹת הִשָּׁאֲרוּת אַחַר כְּלוֹת הַגּוּפִים, וְאֵין חוֹלֵק גַּם כֵּן כִּי לְפִי טוֹבָתָהּ שֶׁל נֶפֶשׁ וְחָכְמָתָהּ וְכֹשֶׁר פְּעָלֶיהָ תַּעֲנוּגָהּ יוֹתֵר, כִּי מַחְצַב הַנֶּפֶשׁ הַשִּׂכְלִית מִמּוֹצָא הַשֵּׂכֶל, וְכָל הַמִּתְקָרֵב יוֹתֵר אֶל טִבְעוֹ מָקוֹם שֶׁחֻצַּב מִמֶּנּוּ, תַּעֲנוּגוֹ יוֹתֵר. אֵלֶּה הַדְּבָרִים אֵין צְרִיכִין חִזּוּק בִּרְאָיוֹת וְעֵדִים, הֵן הֵן עֵדֵיהֶן וּרְאָיוֹתֵיהֶן מֻשְׂכָּל רִאשׁוֹן הֵן, וְעַל כֵּן לֹא תַּאֲרִיךְ הַתּוֹרָה לְעוֹלָם בְּמָה שֶׁהוּא יָדוּעַ מִן הַסְּבָרָא הָאֱנוֹשִׁית, וְזֶהוּ אָמְרָם זַ"ל בְּכָל מָקוֹם, סְבָרָא הוּא, כְּלוֹמַר וְאֵין צָרִיךְ קְרָא בַּמֶּה שֶׁהַסְּבָרָא נוֹתֶנֶת. וְעַל כֵּן הִבְטִיחַתְנוּ הַתּוֹרָה בְּקִיּוּם הַמִּצְוֹת בְּעוֹלָם הַזֶּה לוֹמַר שֶׁלֹּא נִהְיֶה טְרוּדִים בִּמְזוֹנוֹת וּבְמִלְחֲמוֹת הָאוֹיְבִים, וְנוּכַל לְהִשְׁתַּדֵּל בַּעֲבוֹדוֹת הָאֵל וְנַשִּׂיג רְצוֹנוֹ. וְאֵין צֹרֶךְ לְהַאֲרִיךְ עוֹד וְלוֹמַר וּכְשֶׁתַּשִּׂיגוּ רְצוֹנוֹ תִּזְכּוּ לְתַעֲנוּג הָעוֹלָם הַבָּא, כִּי יָדוּעַ הַדָּבָר מֵאֵלָיו שֶׁכָּל נִבְרָא אֲשֶׁר יַשִּׂיג רְצוֹן בּוֹרְאוֹ יִתְעַלֶּה יִתְקָרֵב אֵלָיו וְיִתְעַנֵּג בְּזִיווֹ. וְעוֹד טַעַם אַחֵר, שֶׁאִלּוּ הִבְטִיחָה הַתּוֹרָה בִּגְמוּל הָעוֹלָם הַבָּא וְלֹא בָּזֶה, לֹא תִּהְיֶה הַהַבְטָחָה נִרְאֵית בַּחַיִּים, וְהָיָה אוּלַי לֵב קְטַנֵּי אֲמָנָה נוֹקֵף בַּדְּבָרִים. וְהַתּוֹרָה הַזֹּאת שֶׁאָמַרְנוּ שֶׁנָּתַן הַשֵּׁם לְעַמּוֹ עַל יַד מֹשֶׁה נְבִיאוֹ, מֵעִקָּרֶיהָ לָדַעַת כִּי הַשֵּׁם הָאֱלֹהִים אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל שֶׁנָּתַן אֶת הַתּוֹרָה לְיִשְׂרָאֵל, הוּא הַמָּצוּי הָרִאשׁוֹן, שֶׁאֵין הַתְחָלָה וְתַכְלִית לִמְצִיאוּתוֹ ב"ה, וְשֶׁהוּא הִמְצִיא וּבָרָא בִּרְצוֹנוֹ וּבִיכָלְתּוֹ יֵשׁ מֵאַיִן כָּל הַנִּבְרָא, וְשֶׁיַּעֲמֹד קַיָּם כָּל מַה שֶּׁבָּרָא בִּזְמַן שֶׁיִּרְצֶה הוּא וְלֹא יוֹתֵר אֲפִלּוּ רֶגַע, וְשֶׁאֵין נִמְנָע לְפָנָיו לַעֲשׂוֹת כָּל דָּבָר, וּלְהַאֲמִין כִּי הוּא אֶחָד בְּלִי שׁוּם שִׁתּוּף בָּעוֹלָם, וּלְהַאֲמִין כִּי בְּקַיֵּם הָאָדָם מַה שֶּׁכָּתוּב בָּהּ תִּזְכֶּה נַפְשׁוֹ לְתַעֲנוּג גָּדוֹל לְעוֹלָמִים, וּלְהַאֲמִין כִּי הָאֵל מַשְׁגִּיחַ בְּמַעֲשֵׂי בְּנֵי אָדָם וְיוֹדֵעַ כָּל פְּרָטֵי מַעֲשֵׂיהֶם וּמְשַׁלֵּם לְכָל אֶחָד כְּפִי פְּעֻלָּתוֹ. וּמֵעִקְּרֵי הַתּוֹרָה גַּם כֵּן לְהַאֲמִין כִּי פֵּרוּשׁ הַתּוֹרָה הָאֲמִתִּי הוּא הַפֵּרוּשׁ הַמְקֻבָּל בְּיָדֵינוּ מֵחַכְמֵי יִשְׂרָאֵל הַקַּדְמוֹנִים, וְכָל שֶׁיְּפָרֵשׁ בָּהּ דָּבָר הֶפֶךְ כַּוָּנָתָם הוּא טָעוּת וְדָבָר בָּטֵל לְגַמְרֵי, לְפִי שֶׁחֲכָמֵינוּ קִבְּלוּ פֵּרוּשׁ הַתּוֹרָה מִמֹּשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם שֶׁקִּבְּלוֹ מֵאֵת הַשֵּׁם בָּרוּךְ הוּא כְּשֶׁעָמַד בָּהָר אַרְבָּעִים יוֹם. וְאַף עַל פִּי שֶׁבִּזְמַן מוּעָט מִזֶּה הָיָה אֶפְשָׁר לִלְמֹד בְּכֹחַ הַמְלַמֵּד, רָצָה הַשֵּׁם לִרְמֹז לַלּוֹמְדִים שֶׁיִּלְמְדוּ בְּמִתּוּן. וְהַפֵּרוּשׁ הָאֲמִתִּי שֶׁכָּתַבְנוּ הוּא הַפֵּרוּשׁ הַכָּתוּב בַּתַּלְמוּד הַבַּבְלִי וִירוּשַׁלְמִי שֶׁחִבְּרוּ חֲכָמֵינוּ הַקַּדְמוֹנִים, שֶׁקִּבְּלוּהוּ דּוֹר אַחַר דּוֹר מִמֹּשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם. וְהַבַּבְלִי הוּא יוֹתֵר אָרֹךְ וּמְבֹאָר וְעָלָיו אָנוּ סוֹמְכִים יוֹתֵר, וְהוּא עָשׂוּי לְשִׁשָּׁה סְדָרִים, וְיֵשׁ בּוֹ ס' מַסֶּכְתּוֹת לְפִי חִלּוּק הָעִנְיָנִים, סִימָנָם שִׁשִּׁים הֵמָּה מְלָכוֹת, ותקכ"ב פְּרָקִים. וְכֵן יִתְבָּאֵר פֵּרוּשׁ הַתּוֹרָה הָאֲמִתִּי מִסְּפָרִים אֲחֵרִים שֶׁחִבְּרוּ קְצָת מֵחֲכָמֵינוּ הַקַּדְמוֹנִים, וְנִקְרָאִים סִפְרָא וְסִפְרֵי וְתוֹסֶפְתָּא וּמְכִילְתָּא, כָּל אֵלֶּה סְפָרִים שֶׁכָּל יִשְׂרָאֵל מַאֲמִינִים בָּהֶם וְסוֹמְכִים עַל דִּבְרֵיהֶם בְּמָה שֶׁיִּהְיֶה שָׁם בְּלִי מַחְלֹקֶת, וּבְמָה שֶׁיֵּשׁ בּוֹ מַחְלֹקֶת כְּבָר פֵּרְשׁוּ הֵם גַּם כֵּן הַהֶכְרֵעַ שֶׁנִּקַּח מֵהֶם הַכֹּל מְבֹאָר יָפֶה בְּלִי שׁוּם סָפֵק וְעִרְבּוּב לַמְּבִינִים. וְכָל מִי שֶׁלִּבּוֹ נוֹקְפוֹ בְּעִנְיָנִים אֵלֶּה אֵינֶנּוּ בִּכְלַל עַם הַקֹּדֶשׁ, לְפִי שֶׁמִּפְּשַׁט כְּתוּבֵי הַתּוֹרָה בִּלְתִּי פֵּרוּשֵׁיהֶם וְקַבָּלָתָם הָאֲמִתִּית לֹא נַסְכִּים אֶל הָאֱמֶת לְעוֹלָם, כִּי יֵשׁ כַּמָּה כְּתוּבִים בַּתּוֹרָה נִרְאִים כְּסוֹתְרִים זֶה אֶת זֶה, וְיוֹדֵעַ פֵּרוּשָׁם יָבִין וְיִרְאֶה כִּי יְשָׁרִים דַּרְכֵי הַשֵּׁם. הֲרֵי שֶׁכָּתוּב בַּתּוֹרָה וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל וְגוֹ', וּמָצִינוּ בִּקְהָת בֶּן לֵוִי שֶׁהָיָה מִיּוֹרְדֵי מִצְרַיִם, וְאִם אַתָּה מוֹנֶה כָּל יְמֵי חַיָּיו וּשְׁנֵי חַיֵּי עַמְרָם בְּנוֹ וּשְׁמוֹנִים שָׁנָה שֶׁל מֹשֶׁה שֶׁהָיָה בֶּן שְׁמוֹנִים בְּעָמְדוֹ לִפְנֵי פַּרְעֹה לְדַבֵּר אֵלָיו לְהוֹצִיא אֶת בְּנֵי יִשְׂרָאֵל מִמִּצְרָיִם, לֹא יַעֲלוּ כֻּלָּם כִּי אִם ש"נ שָׁנָה, אֶלָּא שֶׁבָּא הַפֵּרוּשׁ עַל זֶה דְּמִשָּׁעָה שֶׁנֶּאֱמַר לְאַבְרָהָם כִּי גֵר יִהְיֶה זַרְעֲךָ מַתְחִיל חֶשְׁבּוֹן הת"ל שָׁנָה. וּפֵרוּשׁ הַפָּסוּק כֵּן, וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם וּבִשְׁאָר אֲרָצוֹת, כְּלוֹמַר שֶׁהִתְחִילוּ לִגְלוֹת, ת"ל שָׁנָה, דְּמִשָּׁעָה שֶׁנֶּאֱמַר לוֹ לְאַבְרָהָם כִּי גֵר יִהְיֶה זַרְעֲךָ הִתְחִיל עָלָיו הַצַּעַר, וּמִשָּׁם הַתְחָלַת הַחֶשְׁבּוֹן. וְאַל יִקְשֶׁה עָלֶיךָ אוֹמְרוֹ בְּנֵי יִשְׂרָאֵל, שֶׁהֲרֵי אָמְרוּ בַּמִּדְרָשׁ אַבְרָהָם נִקְרָא יִשְׂרָאֵל, שֶׁנֶּאֱמַר וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל. וּמָה שֶׁאָמַר בְּנֵי יִשְׂרָאֵל, ר"ל בְּנֵי יִשְׂרָאֵל וְיִשְׂרָאֵל, אֲבָל מִפְּנֵי שֶׁהִתְחִיל הַצַּעַר לָאָב בִּבְשׂוֹרַת גָּלוּת הַבָּנִים הוֹצִיאוֹ הַכָּתוּב בְּלָשׁוֹן זֶה. וּמָה שֶׁאָמַר בְּמִצְרַיִם, גַּם כֵּן לָאו דַּוְקָא, אֶלָּא כְּלוֹמַר בַּגָּלוּת. וּמָה שֶׁהוֹצִיא הַכֹּל בִּלְשׁוֹן מִצְרַיִם, לְפִי שֶׁשָּׁם הָיָה עִקַּר הַגָּלוּת, וְאַחַר הָעִקָּר הַכֹּל הוֹלֵךְ וְעָלָיו נִקְרָא לְעוֹלָם. וְכֵן כְּתִיב בַּתּוֹרָה בְּשִׁבְעִים נֶפֶשׁ יָרְדוּ אֲבֹתֶיךָ מִצְרָיְמָה, וּכְשֶׁאַתָּה מוֹנֶה פְּרָטָן תִּמְצָא ס"ט נְפָשׁוֹת. אֶלָּא שֶׁבָּא הַפֵּרוּשׁ שֶׁיּוֹכֶבֶד נוֹלְדָה בֵּין הַחוֹמוֹת וְלֹא נֶחְשְׁבָה בִּפְרָט. וְכֵן כָּתוּב אֶחָד אוֹמֵר שִׁבְעַת יָמִים תֹּאכַל מַצּוֹת, וְכָתוּב אַחֵר אוֹמֵר שֵׁשֶׁת יָמִים, וְכָאֵלֶּה רַבִּים לֹא יִתְבָּאֲרוּ לְעוֹלָם כִּי אִם בְּפֵרוּשׁ הַתּוֹרָה הַמְקֻבָּל בְּיָדֵינוּ מִמֹּשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם שֶׁנְּתָנָהּ לָנוּ. וְעַתָּה דַּע לְךָ לְפִי מָה שֶׁקִּבַּלְנוּ מֵחֲכָמֵינוּ זַ"ל וּמִפֵּרוּשֵׁיהֶם, כִּי חֶשְׁבּוֹן הַמִּצְוֹת הַנּוֹהֲגוֹת לְדוֹרוֹת שֶׁנִּכְלְלוּ בְּסֵפֶר הַתּוֹרָה שֶׁנָּתַן לָנוּ הַשֵּׁם עוֹלֶה תרי"ג מִצְוֹת, בֵּין אוֹתָן שֶׁצִּוָּה לָנוּ לַעֲשׂוֹת וְאוֹתָן שֶׁהִזְהִירָנוּ שֶׁלֹּא לַעֲשׂוֹת, כִּי הַכֹּל נִקְרָאִים מִצְוָה. וְאוֹתָן שֶׁצִּוָּה לַעֲשׂוֹת עוֹלֶה רמ"ח, וְשֶׁלֹּא לַעֲשׂוֹת שס"ה. וּמֵהֶן שֶׁחַיָּבִין בָּהֶן כָּל יִשְׂרָאֵל בִּכְלָלָם, זְכָרִים וּנְקֵבוֹת בְּכָל מָקוֹם וּבְכָל זְמַן. וּמֵהֶן שֶׁאֵין חַיָּבִין בָּהֶן אֶלָּא יִשְׂרְאֵלִים בְּכָל מָקוֹם וּבְכָל זְמַן, וְלֹא כֹּהֲנִים וּלְוִיִּם. וְיֵשׁ שֶׁאֵין חַיָּבִין בָּהֶן אֶלָּא לְוִיִּם בִּלְבַד. וְיֵשׁ שֶׁאֵין חַיָּבִין בָּהֶם אֶלָּא כֹּהֲנִים בִּלְבַד בְּכָל מָקוֹם וּבְכָל זְמַן. וְיֵשׁ שֶׁאֵין חַיָּב בָּהֶן אֶלָּא מֶלֶךְ יִשְׂרָאֵל. וְיֵשׁ שֶׁאֵין חַיָּבִין בָּהֶן יָחִיד לְבַד אֶלָּא הַצִּבּוּר כֻּלָּם. וּמֵהֶן מִצְוֹת שֶׁאֵין חַיָּבִין בָּהֶן יִשְׂרָאֵל אֶלָּא בְּמָקוֹם יָדוּעַ וּבִזְמַן יָדוּעַ, וְהוּא אֶרֶץ יִשְׂרָאֵל וּבִזְמַן שֶׁרֹב יִשְׂרָאֵל שְׁרוּיִין שָׁם. וּבְאוֹתוֹ מָקוֹם וּבְאוֹתוֹ זְמַן יֵשׁ חִלּוּק גַּם כֵּן בְּמִצְוֹת יְדוּעוֹת בֵּין אֲנָשִׁים לְנָשִׁים, וּבֵין יִשְׂרְאֵלִים לְכֹהֲנִים וּלְוִיִּם. וּמִן הַמִּצְוֹת אֵלּוּ יֵשׁ שֶׁאָדָם חַיָּב בָּהֶם לָקוּם לַעֲשׂוֹתָן בְּהַתְמָדָה, כְּגוֹן מִצְוַת אַהֲבַת הַשֵּׁם וְיִרְאָתוֹ וְכַיּוֹצֵא בָּהּ. וְיֵשׁ שֶׁחַיָּב לָקוּם וְלַעֲשׂוֹתָן בִּזְמַן יָדוּעַ וְלֹא קֹדֶם לָכֵן, כְּגוֹן מִצְוַת סֻכָּה וְלוּלָב וְשׁוֹפָר וּשְׁבִיתַת מוֹעֲדִים וּקְרִיאַת שְׁמַע וְכָל כַּיּוֹצֵא בָּהֶם, שֶׁיֵּשׁ לָהֶם זְמַן קָבוּעַ לַעֲשׂוֹתָן בַּשָּׁנָה אוֹ בַּיּוֹם. וְיֵשׁ מֵהֶן שֶׁאֵין אָדָם חַיָּב לַעֲשׂוֹתָן לְעוֹלָם אֶלָּא אִם כֵּן תִּהְיֶה סִבָּה שֶׁתָּבֹא לְיָדוֹ עִנְיָן שֶׁיִּצְטָרֵךְ לַעֲשׂוֹת בּוֹ אוֹתָהּ מִצְוָה הָרְאוּיָה לְאוֹתוֹ עִנְיָן, כְּאִלּוּ תֹּאמַר שֶׁנְּתִינַת שְׂכַר שָׂכִיר בִּזְמַנּוֹ מִצְוָה אַחַת, וּבְוַדַּאי אֵין אָדָם חַיָּב לִשְׂכֹּר פּוֹעֲלִים כְּדֵי לְקַיֵּם מִצְוָה זוֹ. וְכֵן קְצָת כַּיּוֹצֵא בָּהּ, כְּמוֹ שֶׁנְּבָרֵר הַכֹּל בע"ה עַל כָּל מִצְוָה שֶׁנִּכְתֹּב. וְאַחַת מִן הַמִּצְוֹת, וְהִיא עִקָּר וִיסוֹד שֶׁכֻּלָּן נִשְׁעָנוֹת עָלָיו, הִיא מִצְוַת לִמּוּד הַתּוֹרָה, כִּי בַּלִּמּוּד יֵדַע הָאָדָם אֶת הַמִּצְוֹת וִיקַיֵּם אוֹתָן. וְעַל כֵּן קָבְעוּ לָנוּ חֲכָמֵינוּ זַ"ל לִקְרוֹת חֵלֶק אֶחָד מִסֵּפֶר הַתּוֹרָה בִּמְקוֹם קִבּוּץ הָעָם, שֶׁהוּא בֵּית הַכְּנֶסֶת, לְעוֹרֵר לֵב הָאָדָם עַל דִּבְרֵי הַתּוֹרָה וְהַמִּצְוֹת בְּכָל שָׁבוּעַ וְשָׁבוּעַ עַד שֶׁיִּגְמְרוּ כָּל הַסֵּפֶר. וּלְפִי מָה שֶׁשָּׁמַעְנוּ רֹב יִשְׂרָאֵל נוֹהֲגִים הַיּוֹם לִקְרוֹתוֹ כֻּלּוֹ בְּשָׁנָה אַחַת. וְעוֹד חִיְּבוּנוּ חֲכָמִים זַ"ל לִקְרוֹתוֹ כָּל אֶחָד מִיִּשְׂרָאֵל בְּבֵיתוֹ בְּכָל שָׁבוּעַ וְשָׁבוּעַ כְּמוֹ שֶׁקּוֹרִין אוֹתוֹ בִּמְקוֹם הַקִּבּוּץ, וְזֶהוּ אָמְרָם זַ"ל לְעוֹלָם יַשְׁלִים אָדָם פָּרָשִׁיּוֹתָיו עִם הַצִּבּוּר, כְּדֵי שֶׁיַּשְׂכִּיל בַּדְּבָרִים יוֹתֵר בִּקְרוֹתוֹ אוֹתָם בְּבֵיתוֹ. וְעַתָּה בִּהְיוֹת תרי"ג מִצְוֹת שֶׁבַּסֵּפֶר מְפֻזָּרוֹת בְּתוֹכוֹ הֵנָּה וָהֵנָּה, בְּתוֹךְ סִפּוּרִים אֲחֵרִים שֶׁנִּכְתְּבוּ בַּסֵּפֶר לְעִקַּר גָּדוֹל וּלְצֹרֶךְ שֶׁיֵּשׁ לַמִּצְוֹת בָּהֶם, אוּלַי לֹא יִתֵּן לִבּוֹ הַקּוֹרֵא בַּסֵּדֶר לִרְאוֹת כַּמָּה מִצְוֹת קָרָא בְּאוֹתוֹ שָׁבוּעַ, וְלֹא יָעִיר לִבּוֹ לְזָרֵז עַצְמוֹ בָּהֶן. עַל כֵּן רָאִיתִי טוֹב אֲנִי הַדַּל בְּאַלְפִּי, תַּלְמִיד הַתַּלְמִידִים שֶׁבִּזְמַנִּי, אִישׁ יְהוּדִי מִבֵּית לֵוִי בַּרְצְלוֹנִי, לִכְתֹּב הַמִּצְוֹת עַל דֶּרֶךְ הַסְּדָרִים וְכַסֵּדֶר שֶׁנִּכְתְּבוּ בַּתּוֹרָה זוֹ אַחַר זוֹ, לְעוֹרֵר לֵב הַנַּעַר בְּנִי וְהַיְלָדִים חֲבֵרָיו בְּכָל שָׁבוּעַ וְשָׁבוּעַ אַחַר שֶׁיִּלְמְדוּ אוֹתוֹ הַסֵּדֶר בְּחֶשְׁבּוֹן הַמִּצְוֹת, וּלְהַרְגִּיל אוֹתָם בָּהֶם, וּלְהַתְפִּיס מַחְשַׁבְתָּם בְּמַחְשֶׁבֶת טָהֳרָה וְחֶשְׁבּוֹן שֶׁל עִקָּר, טֶרֶם שֶׁיַּכְנִיסוּ בְּלִבָּם חֶשְׁבּוֹנוֹת שֶׁל שְׂחוֹק וְשֶׁל מָה לְךָ וּמָה בְּכָךְ, וְגַם כִּי יַזְקִינוּ לֹא יָסוּרוּ מִמֶּנּוּ. וְדַעְתִּי לִכְתֹּב עַל כָּל אַחַת רֶמֶז אֶחָד מִשָּׁרְשֵׁי הַמִּצְוָה, הַנִּגְלֶה בַּכָּתוּב אֶכְתֹּב כְּמוֹ שֶׁהוּא, וּבַסָּתוּם אַגִּיד מָה שֶׁשָּׁמַעְתִּי בּוֹ מִפִּי חֲכָמִים וּמָה שֶׁאָבִינָה בַּדְּבָרִים. וְאֵינֶנִּי חוֹשֵׁב וְגוֹזֵר לְהַגִּיעַ אֶל הָאֱמֶת עַל כָּל פָּנִים, כִּי מִי כָּמוֹנִי תּוֹלַעַת וְלֹא אִישׁ שֶׁלֹּא רָאָה מְאוֹרוֹת חָכְמָה כָּל הַיָּמִים לְהָרִים יָד בַּמֶּה שֶׁלֹּא הִשִּׂיגוּ חֲכָמִים מְחֻכָּמִים. אָמְנָם כִּי לֹא חָסַרְתִּי דַּעַת, כִּי הַנְּמָלִים לֹא יוּכְלוּן שְׂאֵת מַשָּׂא הַגְּמַלִּים, וְקָטָן שֶׁאֵינוֹ יוֹדֵעַ לְמִי מְבָרְכִין לֹא יִדְרֹשׁ מַעֲשֵׂה מֶרְכָּבָה וְסוֹד חַשְׁמַלִּים, אֶלָּא שֶׁרֹב חִשְׁקִי לִטְבֹּל קְצֵה הַמַּטֶּה בְּיַעֲרַת דְּבַשׁ הַמִּצְוֹת דְּחָקַנִי לִכָּנֵס בְּיַעַר שֶׁאֵין לוֹ תְּחוּמִין, עִם דַּעְתִּי שֶׁהַרְבֵּה גְּדוֹלִים נִכְנְסוּ שָׁם וְהוֹצִיאוּ פֶּחָמִין. אַךְ אָמַרְתִּי מִי יִתֵּן וּתְהִי מַחְשַׁבְתִּי נִטְרֶדֶת בָּזֶה כָּל הַיָּמִים, וְלֹא תִּפָּסֵל וְלֹא תִּפָּגֵם בִּמְזִמּוֹת עָמָל וָאָוֶן כְּמוֹ רְשָׁעִים אֲשֵׁמִים, וּכְחוֹתָם עַל יַד יְמִינִי אָשִׂים אוֹתָן. וְכָל מַעְיָנַי אָשִׁית כָּל הַיּוֹם בַּעֲבוֹדָתָן, אֶעֱשֶׂה בִּלְבָבִי בַּיִת נֶאֱמָן מוֹשָׁב אֵיתָן, וְיֶתֶר מַעֲשַׂי כֻּלָּן אֲכִילָה וּשְׁתִיָּה וְעֵסֶק אֲנָשִׁים וְנָשִׁים דַּיָּן שְׁעָתָן, הֲלֹא כֻּלָּן צְרוּפוֹת וּטְהוֹרוֹת, כָּל אֶבֶן יְקָרָה מְשׂוּכָתָן. וְאִם בַּמֶּה שֶׁיִּכָּתֵב בְּפֵרוּשָׁן פְּסֹלֶת נִמְצָא לְעִתִּים, יִתְבָּרֵר הָאֹכֶל מִתּוֹכוֹ לִשְׁמָן, וְהוּא חוֹזֵר לְבֵית הַבְּעָלִים, וְהָרוֹצֶה לִסְעֹד אֶצְלִי יֹאכַל הַבָּשָׂר וְיַנִּיחַ בַּשֻּׁלְחָן עֲצָמוֹת וּקְלִפִּין. וְרֹאשׁ דְּבָרַי אֲנִי מַזְכִּיר לִזְכוּת עָלַי מָה שֶׁאָמְרוּ רִבּוֹתַי, כָּל פְּטָטַיָּא בִּישִׁין וּפְטָטַיָּא דְּאוֹרָיְתָא טָבִין. וְעוֹד דָּרְשׁוּ זַ"ל לְחַזֵּק לֵב הַלָּמֵד, וְדִגְלוֹ עָלַי אַהֲבָה, לִגְלוּגוֹ עָלַי אַהֲבָה. וְאֵלֶּה סִדְרֵי הַשָּׁנָה שֶׁהַמִּצְוֹת בָּהֶן לְפִי חֶשְׁבּוֹן הָרַב הַגָּדוֹל נוֹדָע לְרוֹב חָכְמָה וּמַעֲלָה בְּעַמּוֹ, הָרַמְבַּ"ם זצ"ל:

And [maybe] one would ask, “What is the matter that God gave such a precious Torah to people? Does not God have everything, and there is no measure to His elevation and to His glory? And there is no addition to His glory from the knowing of men of the power of His deeds; as there can be no addition or subtraction to complete glory and majesty on account of something [else].” The answer to this is obvious: That the mind of people does not grasp the ways of his Creator to know what is the reason for His deeds; as higher are “His ways than our ways and His thoughts than our thoughts.” And even though the reason for the thing is not revealed to us, we should believe that the Father of wisdoms, the Master of all, does everything that He does for a purpose and for a positive matter. And nonetheless it is possible for us to find a little reason and to say that people’s knowledge of the ways of God is necessitated by His loftiness, may He be blessed. As since it came up in His thought in front of Him to create the world, it is fitting that it be with complete perfection — since all of the acts of the Perfect One are perfect. And this is the truth, since Blessed be He was perfect in everything, as nothing is lacking from Him, such that a man could say, “Why did He not do this in His world?” As he knows His advantage over him in wisdom. As behold, He created separated intellects in His world — and they are the angels. And He also created intellects in permanent bodies — and they are the heavens and all of their hosts. And He created physical bodies without any intellect at all in the world — and they are the beasts and the birds and the other species that are similar to them. And He also created physical creatures with intellect — and that is the human species — to make known that nothing is held back from Him (He can do anything). As even though the physical and the intellect are complete opposites, He mixed them together in the greatness of His wisdom and made man with them. And if so, it was nonetheless necessary that this intellect mixed with the physical — and that is man — know his Creator and recognize Him, so as to fulfill the intention of his creation. And if it were not for the Torah that He gave him, the intellect would be completely drawn to the physical in all of its desires, and he would be “compared in similarity to beasts.” And as such, the work would not be perfected, since the body of a man and the body of a beast would be one in the matter — even if they are not one in their form — and it would come out that there is a lack in the creation. And it comes out according to our words that the giving of the Torah to educate the hearts of men is necessitated for the perfection of the designs. And [perhaps] one might ask further, “Since it is the perfection of the designs, why was it given to one people from the peoples of the world, and not to all of them?” In this also would it be an obvious answer to respond that the intellect of the one designed will not grasp the intention of his Designer. But nonetheless with this too it is possible to find a little reason according to the way of the world: Is it not known that in all the things of the world, the chaff is greater than the core? And even in the core, there is a part of it that is more select in it than the whole. It is as if you would say most of the land in the world is not prime, but rather only its minority. But even in the prime, part of it is the prime of the prime. And so is the matter also with the fruits of the world and with types of beasts and fowl. And, if so, also with the human species shall the thing be like this, to make it similar to the lowly world. Since it shares some of itself with it — as it has a finite body like them — it is no wonder about the thing. And so one part of the human species was chosen — and that is Israel, and it is the “smallest from all the nations.” And blessed is God Who knows that they are the choicest of the human species and chose them to be called His people and gave them all the main parts of wisdom. However even with the rest of the human species, He gave them a way to distinguish themselves from beasts — and that is the seven commandments that all the people of the world were commanded as a whole, as we shall write about each one of them, with God’s help. And also with the people of Israel itself — part of them are more choice, and that is the tribe of Levi, which was chosen for His permanent service. And so [too] is the thing with planet Earth, that there is a part of it that is choicest from all of it and God knew that the choicest in it is the Land of Israel. And [so] His will was to settle the choicest of the human species in it. Also in it, the best in it was Jerusalem. And so it was chosen to be the dwelling of the Torah and place of His Service. And from it is the entire planet of the earth blessed, as God commanded blessing to be there. And perhaps one would ask further — since I said that the essence of all, and the chosen portion, is the people of Israel — how is the thing that they always suffer exile and troubles? And the answer is that it is well-known and famous among the people of the world that the Master of all created two worlds — the world of bodies and the world of souls. And the world of bodies is considered like nothing and emptiness in contrast to the world of souls. As this one is like a passing shadow, whereas that one remains forever and ever. And the body serves as a vessel for the soul for a short time, and afterwards it decomposes and becomes vile. [Accordingly,] God bequeathed to His people the world of souls, which is the eternal world and the enjoyment of which has no measure. And perhaps one who asks would ask further, “And why did God not give to His people, that He chose, two portions of enjoyment — the world of bodies and the world of souls?” The answer is that it is well-known to every intelligent person that it is impossible for a physical being to be in the world without sinning. And among the fixed traits forever and ever of God, blessed be He, is the trait of justice; and it obligates every intelligent person to go in the way of the intellect and to be liable when he veers [from it]. And once the trait of justice has made him liable, it is impossible for him to be exempted without any [punishment]; since he left the court of the trait of justice [with a] guilty [verdict]. And hence it is from the kindnesses of God to us that He placed our share to have sin purged from us in this finite world, [so that] our souls be clean and survive to the world of souls; as one hour there is better than all of the life in this world. However we should believe that a time will come that we will merit the two portions, and that is the days of the messiah. And the reason is that in those days, we will not need the purging of the bodies at all, since the evil impulse will be nullified from us; as it is written (Ezekiel 36:26), “and I will remove the heart of stone, etc.” And also if a little dross of sin remains at that time, it will fall on the goat (sacrificed scapegoat), as at the beginning. And this is what is written in the Torah (Leviticus 26:4), “If you will go in My ways,” I will bequeath the good of this world to you — meaning to say, if you will be whole and not require purging of the body, you will also merit the good of this world. And that is what is written about our father, Avraham — peace be upon him — that God blessed him, even with the good of this world. As he did not need purging of the body at all at that time. And after this, there is no [cause] to wonder about the pain of Israel in the exiles more than all of the nations; as it is all for their good and for their glory. And you who asks — place your eyes and your heart to this as it is a big thing that all of the evildoers will not understand, but the intelligent will understand. As many of the Jews are destitute from the many great troubles that follow [one another against] them in the exiles and they do not know nor understand the good of the world of souls — their “feet almost strayed” from the many worries, and “their hearts were not constant with them” from the many ruminations. May God, in His kindnesses, remove thoughts of wickedness and impart upon us proper intellect and correct opinions to fulfill His desire — amen, may He do so. And he may ask further, “Since you said that the essence of all is the world of the souls and the final reward of commandments is in it, why did the Torah not mention it and state, ‘When you do My commandments, I will bequeath you the world to come.’” The answer is because the matter of the world to come is well-known and revealed to all intelligent people and is clear as the sun. There is no people nor language that do not agree that there is permanence to souls after the termination of the bodies. And there is also no one that disagrees that it is according to the good of the soul, its wisdom and the propriety of its actions, that its enjoyment will be greater. As the source of the intellectual soul from which it is extracted is the Intellect, and anyone that comes closer to its nature — the place of its extraction — will have greater pleasure. These words do not require support with proofs and witnesses — they are their own witnesses and their proofs are basic knowledge. And so the Torah never elaborates about that which is well-known from human logic. And this is [the meaning] of their, may their memory be blessed, saying in every place, “It is logical” — meaning, there is no need for a verse about that which logic reveals. And hence the Torah promised us that the fulfillment of the commandments [will afford us] good in this world; that is to say, we not be preoccupied with sustenance and with wars [against] the enemies and we be able to put efforts into the service of God and fathom His will. And there is no need to elaborate further and to say, “And when you accomplish His will, you will merit the pleasure of the world to come” — since the thing is self-evident that any creature that accomplishes the will of his Creator, may He be elevated, becomes close to Him and will enjoy from His radiance. And another reason [for this] is that if the Torah had promised about the reward of the world to come and not this one, the promise would not have been seen while [people are still] alive; and the heart of those of little faith may have disturbed [them] with words. And from the fundamentals of this Torah that we said that God gave to His people through Moshe, His prophet, is to know that the Lord God in the Heavens that gave the Torah to Israel is the First Being — such that there is no beginning nor end to His being, may He be blessed — and that He made exist and created from His will and His power all that was created, ex nihilo. And [likewise] that He keeps in existence everything that He created the whole time that He wishes, but no longer — [not] even an instant. And that He is not prevented from doing anything. And [also from the fundamentals is] to believe that He is one without any conjunction; to believe that in a man fulfilling that which is written in [the Torah], his soul will merit great enjoyment forever; and to believe that God oversees the actions of people and knows all the details of their deeds and repays everyone according to his action. And also from the fundamentals of the Torah is to believe that the true explanation of the Torah is the traditional received explanation that is in our hands from the early Sages of Israel. And anyone who explains about it something that is the opposite of their intention is [expressing] a mistake and a completely void thing. As our Sages received the explanation of the Torah from our teacher, Moshe — peace be upon him — who received it from God, blessed be He, when he stood on the mountain forty days. And even though it was possible to learn [it] in less time than this due to the power of the Teacher, God wanted to hint to the learners that they learn it with deliberation. And this true explanation that we wrote is the explanation that is written in the Babylonian and Jerusalem Talmuds (Gemara), which [was] composed [by] our early Sages, who received it one generation after another from our teacher Moshe, peace be upon him. And the Babylonian is lengthier and more elucidated, and [so] we rely upon it more. And it is made up of six orders, and there are sixty tractates in it, according to the division of the contents. Their mnemonic is “there are sixty queens.” And there are five hundred and twenty-two chapters. And the true explanation of the Torah is likewise elucidated from other books that some of our early Sages composed. And [these books] are called Sifra, Sifrei, Tosefta and Mekhilta. All of these are books that all of Israel believe and [they] rely upon the words of theirs which are there without a disagreement. And about those that there is a disagreement, they have already also explained the ruling that we should take from them. Everything is nicely elucidated without any doubt or confusion to those that understand. And anyone whose heart troubles him about these matters is not included in the holy (Jewish) people — since we would never agree about the truth from the simple understanding of the verses of the Torah without their explanations and their true tradition. As there are several verses in the Torah that appear to contradict one another. But the one who knows their explanation understands and sees that the ways of God are straight: Behold it is written in the Torah (Exodus 12:40), “And the inhabitation of the Children of Israel [which they dwelt in Egypt was four hundred and thirty years].” And [yet] we found that Kehat the son of Levi was from those that went down to Egypt; and if you count the days of his life and the years of the life of Amram, his son, and the eighty years of Moshe — as he was eighty in his standing in front of Pharaoh to speak to him to take out the Children of Israel from Egypt — they all only add up to three hundred and fifty years. However the explanation of this is that the tally of four hundred and thirty begins from the time that it was stated to Avraham, “that your seed will be a stranger” (Genesis 15:13). And the explanation of the verse is thus: “And the inhabitation of the Children of Israel which they dwelt in Egypt” and other lands — meaning that they began to be exiled — “was four hundred and thirty years.” As from the time that it was stated to Avraham, “that your seed will be a stranger,” did the distress begin for him — and [so] the beginning of the tally is from there. And do not let its stating, “the Children of Israel” be difficult for you — as behold they said in the Midrash (Bereshit Rabbah 63:3), “Avraham is called Israel, as it is stated, ‘And the inhabitation of the Children of Israel.’” And that which it states, “the Children of Israel” is meaning to say the Children of Israel and Israel (referring to Avraham); but Scripture expressed it in this language since the distress began to the father with the proclamation of the exile of the children. And that which it is stated, “Egypt,” is also not specific, but rather meaning to say in exile. And that which it expressed it all with the [word,] Egypt, is because the core of the exile was there; and everything goes according to the core, and it is always called by it. And so [too,] is it written in the Torah (Deuteronomy 10:22), “With seventy souls did your forefathers go down to Egypt.” But when you count their enumeration, you find [only] sixty-nine souls. But rather the explanation (Bava Batra 123b) comes that Yocheved was born “betwixt the walls” (of Egypt, though she was conceived before they arrived), and [so] was not counted in the enumeration. And likewise, one verse (Exodus 12:15) states, “Seven days shall you eat matsot” and one verse (Deuteronomy 16:8) states, “Six days.” And many like this would not be elucidated without the traditional explanation that is in our hands, that was given to us from our teacher, Moshe. And now, you should know that according to what we have received from our Sages, may their memory be blessed, and from their explanations, the tally of commandments that are practiced for [all of] the generations that are included in the Book of the Torah that God gave to us adds up to six hundred and thirteen commandments — between the commandments that it commanded us to do and those that it warned us not to do, as they are all called commandment[s]. And those that it commanded us to do add up to two hundred and forty-eight; and to not do, three hundred and sixty-five. And some of them are [those] that all of Israel are obligated — including males and females — at all times and in every place. And some of them are [those] that only Israelites are obligated in every place and at all times, but not priests and Levites. And some of them are [those] that only Levites alone are obligated; and some of them are [those] that only priests alone are obligated — in every place and at all times. And there are some that only a king of Israel is obligated. And there are some that an individual is not obligated by himself, but rather only the entire community. And there are some commandments that the Jewish people is only obligated in a certain place and at a certain time - that being the Land of Israel when most of the Jewish people are dwelling there. And [even] at that same time and place, there is a difference in certain commandments between men and women; and between Israelites, and priests and Levites. And among the commandments, there are those that a person is obligated to do constantly, such as the commandment of loving God, and fearing Him, and that which is similar to it. And there are some that he is obligated to do at a specific time and not before then — such as the commandment of sukkah (dwelling in a hut), lulav, resting on the holidays, recitation of Shema and all that is similar to them — that have a set time to do them in the year or in the day. And there are some of them that a person is never obligated to do unless he is caused by a matter that comes to his hand that requires that commandment that is fitting for that matter. Such that you can say that giving the wage of a wageworker in its time is a commandment, while a man is certainly not obligated to hire workers in order to fulfill this commandment. And so [too,] some that are like this — as we shall clarify it all, with God’s help, about every commandment that we write. And one of the commandments is the root and principle that all lean upon — and that is Torah study — as through study will a person know the commandments and fulfill them. And hence our Sages, may their memory be blessed, fixed for us to read a portion of the Book of the Torah each and every week in the place of the gathering of people — which is the synagogue — to arouse the heart of a man about the words of the Torah and the commandments, until they finish the whole Book. And according to that which we heard, most of Israel today practices reading it all in one year. And the Sages, may their memory be blessed, further obligated us that every one of Israel read it in his home each and every week in the way that we read it in the place of gathering. And that is [the meaning of] their, may their memory be blessed, saying (Berakhot 8a), “A person should always finish his sections with the community” — so that he understand things better with his reading them at home. And now since the six hundred and thirteen commandments are dispersed in the Book, scattered in it, here and there, in different stories that are written in the Book — for a great principle or for the need that is to be found in it — the reader will perhaps not place his heart in the [weekly reading] to see how many commandments he read that week; and he will not arouse his heart to urge himself about them. Hence I — “the poorest of my thousand,” a student of the students in my time, a Jew from the House of Levi in Barcelona — saw it good to write the commandments by way of the [weekly] orders and in the order that they are written in the Torah, one after the other. [This is] to arouse the heart of the youth — my son and his friends — each and every week about the tally of the commandments after they study that [reading]. And [this is also in order] to accustom them to [the commandments] and to attach their thoughts to the thought of purity; and to the calculation of the essential, before they put in their hearts, calculations of joking and “what is it to you,” and of “what is the point.” And [so] “even when they age, it will not depart from them.” And my [thought] is to write about each one a hint of the roots of (reason for) the commandment — when it is revealed in Scripture, I will write it as it is; and when it is hidden, I will say what I have heard about it from the mouth of sages and that which I understand about the things. And I do not think and insist to get to the truth regardless — as who “is a worm and not a man,” like I, who did not see the lights of wisdom all of the days, to raise the hand about that which wizened sages have not grasped. I have not, however, lacked intelligence to know that ants cannot carry the load of camels; and [that] a “child that does not know to Whom we recite blessings” should not expound about the “Story of the Chariot,” and the secret of the chashmalim. Except that the greatness of my desire “to dip the tip of the staff into the honeycomb” of the commandments has pushed me to enter the forest that has no limits, with my awareness that many great ones who entered there brought out [only] charcoals. However I said, “Who will give that my thought be preoccupied with this all of the days — and not be disqualified and not rendered defective by the intrigues ‘of travail and sorrow,’ like the guilty evildoers — and that I place them ‘as a signet ring upon my right hand,’ and that I put all of my wellsprings all of the day in their work. I shall make a faithful house in my heart, a strong dwelling. And the rest of all my deeds — eating, drinking and the occupation of men and women — their time is enough for them. Are [the commandments] not all refined and pure — ‘every precious stone is their adornment.’ And if there sometimes be sediment in that which is written in their explanation, the food should be separated from it for oil, and [sediment] returned to the house of the owners. And let the one who wants to eat with me, ‘eat the meat and leave the bones and peels on the table.’” And at the beginning of my words, I mention as a merit for me that which my teachers said, “All chatter is bad, [but] Torah chatter is good.” And they, may their memory be blessed, further expounded to strengthen the heart of the learner, “His skipping is love to Me, his stuttering is love to Me” (Shir HaShirim Rabbah 2:4). And these [readings] of the year in which the commandments are [found] is according to the calculation of the great Rabbi, known for his great wisdom and stature among his people, Rambam — may the memory of the righteous be blessed.

מִשָּׁרְשֵׁי הַמִּצְוָה (עי' רמב"ן עה"ת יז יא). לְפִי שֶׁדֵּעוֹת בְּנֵי אָדָם חֲלוּקִין זֶה מִזֶּה, לֹא יִשְׁתַּוּוּ לְעוֹלָם הַרְבֵּה דֵּעוֹת בִּדְבָרִים, וְיָדַע אֲדוֹן הַכֹּל בָּרוּךְ הוּא שֶׁאִלּוּ תִּהְיֶה כַּוָּנַת כְּתוּבֵי הַתּוֹרָה מְסוּרָה בְּיַד כָּל אֶחָד וְאֶחָד מִבְּנֵי אָדָם, אִישׁ אִישׁ כְּפִי שִׂכְלוֹ, יְפָרֵשׁ כָּל אֶחָד מֵהֶם דִּבְרֵי הַתּוֹרָה כְּפִי סְבָרָתוֹ, וְיִרְבֶּה הַמַּחְלֹקֶת בְּיִשְׂרָאֵל בְּמַשְׁמָעוּת הַמִּצְוֹת, וְתֵעָשֶׂה הַתּוֹרָה כְּכַמָּה תּוֹרוֹת, וְכָעִנְיָן שֶׁכָּתַבְתִּי בְּמִצְוַת אַחֲרֵי רַבִּים לְהַטּוֹת בְּסֵדֶר מִשְׁפָּטִים (מצוה עח). עַל כֵּן, אֱלֹהֵינוּ שֶׁהוּא אֲדוֹן כָּל הַחָכְמוֹת הִשְׁלִים תּוֹרָתֵנוּ תּוֹרַת אֱמֶת עִם הַמִּצְוָה הַזֹּאת שֶׁצִּוָּנוּ לְהִתְנַהֵג בָּהּ עַל פִּי הַפֵּרוּשׁ הָאֲמִתִּי הַמְקֻבָּל לַחֲכָמֵינוּ הַקַּדְמוֹנִים עֲלֵיהֶם הַשָּׁלוֹם, וּבְכָל דּוֹר וָדוֹר גַּם כֵּן שֶׁנִּשְׁמַע אֶל הַחֲכָמִים הַנִּמְצָאִים שֶׁקִּבְּלוּ דִּבְרֵיהֶם, וְשָׁתוּ מַיִם מִסִּפְרֵיהֶם, וְיָגְעוּ כַּמָּה יְגִיעוֹת בַּיָּמִים וּבַלֵּילוֹת לְהָבִין עֹמֶק מִלֵּיהֶם וּפְלִיאוֹת דֵּעוֹתֵיהֶם, וְעִם הַהַסְכָּמָה הַזֹּאת נְכַוֵּן אֶל דֶּרֶךְ הָאֱמֶת בִּידִיעַת הַתּוֹרָה. וְזוּלַת זֶה, אִם נִתְפַּתֶּה אַחַר מַחְשְׁבוֹתֵינוּ וַעֲנִיּוּת דַּעְתֵּנוּ לֹא נִצְלַח לַכֹּל. וְעַל דֶּרֶךְ הָאֱמֶת וְהַשֶּׁבַח הַגָּדוֹל בְּזֹאת הַמִּצְוָה אָמְרוּ זִכְרוֹנָם לִבְרָכָה (ספרי כאן) לֹא תָסוּר מִמֶּנּוּ יָמִין וּשְׂמֹאל, אֲפִלּוּ יֹאמְרוּ לְךָ עַל יָמִין שֶׁהוּא שְׂמֹאל לֹא תָּסוּר מִמִּצְוָתָם, כְּלוֹמַר, שֶׁאֲפִלּוּ יִהְיוּ הֵם טוֹעִים בְּדָבָר אֶחָד מִן הַדְּבָרִים אֵין רָאוּי לָנוּ לַחְלֹק עֲלֵיהֶם, אֲבָל נַעֲשֶׂה כְּטָעוּתָם, וְטוֹב לִסְבֹּל טָעוּת אַחַת וְיִהְיוּ הַכֹּל מְסוּרִים תַּחַת דַּעְתָּם הַטּוֹב תָּמִיד, וְלֹא שֶׁיַּעֲשֶׂה כָּל אֶחָד וְאֶחָד כְּפִי דַּעְתּוֹ, שֶׁבָּזֶה יִהְיֶה חֻרְבַּן הַדָּת, וְחִלּוּק לֵב הָעָם, וְהֶפְסֵד הָאֻמָּה לְגַמְרֵי. וּמִפְּנֵי עִנְיָנִים אֵלֶּה, נִמְסְרָה כַּוָּנַת הַתּוֹרָה אֶל חַכְמֵי יִשְׂרָאֵל, וְנִצְטַוּוּ גַּם כֵּן שֶׁיִּהְיוּ לְעוֹלָם כַּת מוּעֶטֶת מִן הַחֲכָמִים כְּפוּפָה לְכַת הַמְרֻבִּים מִן הַשֹּׁרֶשׁ הַזֶּה, וּכְמוֹ שֶׁכָּתַבְתִּי שָׁם בְּמִצְוַת לְהַטּוֹת אַחֲרֵי רַבִּים.

It is from the root of the commandments [that it is] because (see Ramban on Deuteronomy 17:11) the opinions of people are different from one another — never will many intellects agree on things. And the Master of all, blessed be He, knew that if the intention of the verses of the Torah would be given over to the hand of each and every human being — each man, according to his intelligence — every one of them will explain the words of the Torah according to his [own] rationale; and disagreement about the meaning of the commandments would increase in Israel, and the Torah will become like several Torahs — like the matter that I wrote on the commandment of “to incline towards the many” in the Order of Mishpatim (Sefer HaChinukh 78). Hence our God, Who is the Master of all the wisdoms, made our Torah — the Torah of truth — perfect with this commandment; that we were commanded to act within [the Torah] according to the true understanding that was received by our early Sages, peace be upon them; and that we should listen to the sages present [now] that received their words, drank the words of their books, and exerted themselves with many exertions — day and night — to understand the depth of their words and the wonders of their opinions. And with this agreement, we will arrive at the true path in the knowledge of the Torah; and without it — if we are seduced after our thoughts and the poverty of our minds — we will not be successful at anything. And by way of the great truth and praise of this commandment, they, may their memory be blessed, said (Sifrei Devarim 154), “‘You shall not stray from [it] right or left’ — even if they say to you about right that it is left, do not stray from their commandments” — meaning to say that even if they err in one of the things, it is not fitting for us to differ with them. Rather, we should do like their mistake. And it is better to suffer one mistake, and everything be given over under their constant good opinion; and not that each and every one go according to his [own] opinion. As with [the latter], there would be destruction of the religion, dissent in the heart of the people and total loss of the nation. And because of these things, the intention of the Torah was given over to the sages of Israel. And from this root, they were also commanded that the small group of the sages is subordinate to the group of the numerous [sages], and as I wrote there about the commandment of “to incline towards the many.”

מִשָּׁרְשֵׁי הַמִּצְוָה. הַקְדָּמָה, הֲלֹא הִגַּדְתִּי לְךָ בְּנִי בְּמָה שֶׁקָּדַם, כִּי לַשֵּׁם בָּרוּךְ הוּא כָּל הַכָּבוֹד וְהַהוֹד וְכָל הַטּוֹב וְכָל הַחָכְמָה וְכָל הַיְּכֹלֶת וְכָל הַבְּרָכָה, וְדִבְרֵי בֶּן אָדָם וְכָל מַעֲשֵׂהוּ אִם טוֹב וְאִם רָע לֹא יוֹסִיף וְלֹא יִגְרַע, עַל כֵּן צָרִיךְ אַתָּה לְהַבְחִין כִּי בְּאָמְרֵנוּ תָּמִיד בַּבְּרָכוֹת בָּרוּךְ אַתָּה הַשֵּׁם אוֹ יִתְבָּרַךְ, אֵין הַמַּשְׁמָעוּת לְפִי הַדּוֹמֶה, לְהוֹסִיף בְּרָכָה בְּמִי שֶׁאֵינֶנּוּ צָרִיךְ לְשׁוּם תּוֹסֶפֶת חָלִילָה, כִּי הוּא הָאָדוֹן עַל הַכֹּל וְעַל הַבְּרָכוֹת, הוּא מְחַדֵּשׁ אוֹתָן, וּמַמְצִיאָן מֵאַיִן, וּמַשְׁפִּיעַ מֵהֶן שֶׁפַע רַב בַּאֲשֶׁר יִהְיֶה שָׁם רְצוֹנוֹ הַטּוֹב. עַל כֵּן צְרִיכִין אָנוּ לְחַפֵּשׂ כַּוָּנַת הָעִנְיָן מַהוּ, וְלֹא נוֹצִיא זְמַנֵּנוּ בַּמֶּה שֶׁהָעֵסֶק בּוֹ תָּמִיד מִבְּלִי הֲבָנָה בּוֹ כְּלָל. וַאֲנִי הַמְּעוֹרֵר, אֵין מַחֲשַׁבְתִּי שֶׁיַּשִּׂיג שִׂכְלִי אֲפִלּוּ כְּטִפָּה מִן הַיָּם בַּאֲמִתַּת הָעִנְיָן, כִּי כְּבָר הֻגַּד לִי וְשָׁמַעְתִּי מִפִּי חֲכָמִים, כִּי יֵשׁ בִּדְבָרִים אֵלֶּה, יְסוֹדוֹת חֲזָקִים וְסוֹדוֹת נִפְלָאִים, יוֹדִיעוּם חַכְמֵי הַתּוֹרָה לְתַלְמִידֵיהֶם כְּשֶׁהֵם נְבוֹנִים וּכְשֵׁרִים וּבְכָל מַעֲשֵׂיהֶם נָאִים, אֲבָל רַב חֶפְצִי לְהַשִּׂיג בָּזֶה קְצָת טַעַם יַשִּׁיאֵנִי לְדַבֵּר בּוֹ, וְאוּלַי הָיְתָה טוֹבָה הַשְּׁתִיקָה, אֲבָל הָאַהֲבָה תְּקַלְקֵל הַשּׁוּרָה. יָדוּעַ הַדָּבָר וּמְפֻרְסָם, כִּי הַשֵּׁם בָּרוּךְ הוּא, פּוֹעֵל כָּל הַנִּמְצָא וּבָרָא הָאָדָם וְהִשְׁלִיטוֹ עַל הָאָרֶץ וְעַל כָּל אֲשֶׁר בָּהּ, וּמִמִּדּוֹתָיו בָּרוּךְ הוּא, שֶׁהוּא רַב חֶסֶד וְהוּא חָפֵץ בְּטוֹבַת בְּרִיּוֹתָיו, וְרוֹצֶה לִהְיוֹתָן רְאוּיִין וְזַכָּאִין לְקַבֵּל טוֹבָה מֵאִתּוֹ, וְזֶה בֶּאֱמֶת מִשְּׁלֵמוּתוֹ בָּרוּךְ הוּא, כִּי לֹא יִקָּרֵא שָׁלֵם בְּטוֹבָה, רַק מִי שֶׁהוּא מֵיטִיב לַאֲחֵרִים זוּלָתוֹ, אֵין סָפֵק בָּזֶה לְכָל בֶּן דַּעַת. וְאַחַר הַסְכָּמָה זוֹ שֶׁיָּדַעְנוּ בְּחִיּוּב מֵרֹב שְׁלֵמוּת טוּבוֹ שֶׁחֶפְצוֹ לְהָרִיק עָלֵינוּ מִבִּרְכָתוֹ, נֹאמַר שֶׁעִנְיַן הַבְּרָכָה שֶׁאָנוּ אוֹמְרִים לְפָנָיו אֵינֶנּוּ, רַק הַזְכָּרָה לְעוֹרֵר נַפְשֵׁנוּ בְּדִבְרֵי פִּינוּ כִּי הוּא הַמְבֹרָךְ, וּמְבֹרָךְ יִכְלֹל כָּל הַטּוֹבוֹת, וּמִתּוֹךְ הַהִתְעוֹרְרוּת הַטּוֹב הַזֶּה בְּנַפְשֵׁנוּ וְיִחוּד מַחְשַׁבְתֵּנוּ לְהוֹדוֹת אֵלָיו שֶׁכָּל הַטּוֹבוֹת כְּלוּלוֹת בּוֹ וְהוּא הַמֶּלֶךְ עֲלֵיהֶם לְשַׁלְּחָם עַל כָּל אֲשֶׁר יַחְפֹּץ, אָנוּ זוֹכִים בַּמַּעֲשֶׂה הַטּוֹב הַזֶּה לְהַמְשִׁיךְ עָלֵינוּ מִבִּרְכוֹתָיו, וְאַחַר הַזְכָּרָה וְהוֹדָאָה זוֹ לְפָנָיו, אָנוּ מְבַקְשִׁים מִמֶּנּוּ מַה שֶׁאָנוּ צְרִיכִים דַּעַת, אוֹ סְלִיחָה לַעֲוֹנֹתֵינוּ, אוֹ רְפוּאָה, אוֹ עֹשֶׁר וְכָל דָּבָר. וְכֵן אַחַר הַבַּקָּשָׁה מִמֶּנּוּ, אָנוּ חוֹזְרִין וּמוֹדִים אֵלָיו בָּזֶה לוֹמַר, כִּי מִמֶּנּוּ יָבוֹא אֵלֵינוּ, וְזֶהוּ פְּתִיחָה וַחֲתִימָה שֶׁל הַבְּרָכוֹת, פֶּן נֵחָשֵׁב כְּעֶבֶד שֶׁנָּטַל פְּרָס מֵרַבּוֹ וְהוֹלֵךְ לוֹ בְּלֹא רְשׁוּת כְּמִתְגַּנֵּב. וְנִמְצָא לְפִי הַנָּחַת טַעַם זֶה, שֶׁיִּהְיֶה בָּרוּךְ תֹּאַר, כְּלוֹמַר, הוֹדָאָה עָלָיו כִּי הוּא כּוֹלֵל כָּל הַבְּרָכוֹת. וּבִלְשׁוֹן יִתְבָּרַךְ שֶׁאָנוּ מַזְכִּירִין תָּמִיד שֶׁהוּא מֵהִתְפַּעֵל נֶאֱמַר, שֶׁהַכַּוָּנָה בּוֹ שֶׁאֲנַחְנוּ מִתְחַנְּנִים אֵלָיו שֶׁיִּהְיֶה רָצוֹן מִלְּפָנָיו לְסַבֵּב לֵב בְּרִיּוֹתָיו לִהְיוֹת נָכוֹן לְפָנָיו שֶׁיּוֹדוּ הַכֹּל אֵלָיו וּבוֹ יִתְהַלְּלוּ, וְזֶהוּ פֵּרוּשׁ יִתְבָּרַךְ כְּלוֹמַר, יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁכָּל בְּנֵי הָעוֹלָם יִהְיוּ מְיַחֲסִים הַבְּרָכָה אֵלֶיךָ, וּמוֹדִים כִּי מִמְּךָ תִּתְפַּשֵּׁט בַּכֹּל, וְעִם הוֹדָאַת הַכֹּל בָּזֶה תָּנוּחַ בִּרְכָתוֹ בָּעוֹלָם, וְיִשְׁלַם חֶפְצוֹ, שֶׁהוּא חָפֵץ לְהֵטִיב, כְּמוֹ שֶׁאָמַרְנוּ, וְתַשְׁלוּם הַחֵפֶץ תַּכְלִית כָּל הַמְבֻקָּשׁ. וְהִנֵּה מָצָאנוּ קְצָת טַעַם אַף בִּלְשׁוֹן יִתְבָּרַךְ הַמַּתְמִיהַּ. וּמִן הַפֵּרוּשׁ (נ"א הַשֹּׁרֶשׁ) הַזֶּה, מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (חולין ס ב) שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְאַוֶּה לִתְפִלָּתָן שֶׁל צַדִּיקִים, לוֹמַר, שֶׁחֶפְצוֹ שֶׁיַּעֲשׂוּ פְּעֻלָּה שֶׁיִּזְכּוּ בָּהּ לְפָנָיו וְיַמְשִׁיכוּ עֲלֵיהֶם מִטּוּבוֹ, כִּי חָפֵץ לַעֲשׂוֹת חֶסֶד הוּא, וְלָתֵת עֲלֵיהֶם מִבִּרְכָתוֹ מִטּוּב שְׁלֵמוּתוֹ כְּמוֹ שֶׁכָּתוּב, וְזֶהוּ הַשֹּׁרֶשׁ הַגָּדוֹל לְכָל אֲשֶׁר יַעֲשֶׂה הָאָדָם טוֹב בָּעוֹלָם הַזֶּה, שֶׁזֶּה שְׂכָרוֹ מֵאֵת הַשֵּׁם שֶׁמַּשְׁלִים חֶפְצוֹ, בַּאֲשֶׁר הוּא רוֹצֶה בְּטוֹבָתָן שֶׁל בְּרִיּוֹת.

From the roots of the commandment, [there is a need to] preface that, have I not told you my son, in what has preceded, that all glory, all majesty, all the good, all wisdom, all power and blessing are of God, blessed be He. And the words of people and all of their deeds — whether good or bad — will not add or subtract [from Him]. Hence you must distinguish that in our always saying in the blessings, “Blessed are You, God,” or [in our saying,] “May He be blessed,” the understanding is not as it seems, to add blessing to the One Who does need any addition, God forbid. As He is the Master over everything and over all the blessing; He renews them and creates them and emanates great abundance from them when His good will is [present] there. Therefore, we must search what is the intention of the matter and not expend our time in that with which we are always involved without any understanding at all. And it is not my thought — I, the one that raises [it] — that my intellect will grasp even like a drop in the ocean of the truth of the matter. As it has already been told to me and I heard from the mouth of sages that there is in these things strong foundations and wonderful secrets — the Torah sages inform their students [of them] when they are understanding and proper and all of their actions are pleasant. But my great will to grasp a little of the reason in this impels me to speak about it. And maybe silence would have been better, but “love spoils [sense of what is proper].” The matter is known and famous that God, may He be blessed, moves all that exists and created man and put him in control over the earth and over every thing that is in it. And it is from His traits, blessed be He, that He is of much kindness and that He desires the good of His creatures, and [so] He wants them to be fitting and meriting to receive goodness from Him. And this is really from His perfection, may He be blessed. As only one who gives to others besides himself can be called perfect in the good — there is no doubt about this to any intelligent person. And since [we are in] agreement [about] this, that we know that it is obligatory from the perfection of His goodness, that His desire is to pour down His blessing upon us, we shall say that the matter of the blessing that we say in front of Him is only a mention to arouse ourselves through the words of our mouths that He is the blessed One, and the blessed One that contains all of the goodnesses. And through this good arousal of ourselves and the designation of our thoughts to admit to Him that all of the goodnesses are included in Him and He is the King over them, to send them to all that He desires, we merit through this good action to bring from His blessings upon us. And after this mention and this admission in front of Him, we request from Him that which we need [of] knowledge, or the pardon of our iniquities, or healing, or wealth or anything. And so [too,] after the request from Him, we repeat and admit to Him about this, to say that it comes to us from Him. And this is the opening and the conclusion of the blessings. [The reason for the latter is that we not] be considered like a slave who took a reward from his master and goes away without permission, like a thief. And it comes out according to the premise [created by] this reason that “blessed” is an adjective, meaning to say it is an admission to Him that He contains all of the blessings. And [about] the expression, “may He be blessed,” that we always mention — which is [in] the reflexive case — we can say that the intention of it is that we are supplicating to Him that it be His will in front of Him to cause the hearts of His creatures to be prepared in front of Him that all should admit to Him and praise Him. And this is the explanation of “may He be blessed,” meaning to say, “It should be Your will in front of You, that all people of the world will relate all blessing to You and admit that everything in the world emanates from You,” and that His will be completed — as He wants to do good, as we have said. And the fulfillment of the Will is the purpose of all that ask. And behold, we have found an explanation even for the puzzling expression of “may He be blessed.” And from this understanding (other versions: root), that which they, may their memory be blessed, said (Chullin 60b) that the Holy One, blessed be He, craves the prayers of the righteous [is] to say that His desire is that they do an act through which they will merit in front of Him and bring down from His goodness upon them; as He is One Who desires to do kindness and to give from His blessing upon them, from the good of His perfection, as is written. And this is the great root to all the good that a man does in this world — that his reward from God [is because] he fulfills His desire, in that He wants the good of the creatures.

מִשָּׁרְשֵׁי הַמִּצְוָה. עַל צַד הַפְּשָׁט, לְפִי שֶׁכָּל עִקָּרָן שֶׁל יִשְׂרָאֵל אֵינוֹ אֶלָּא הַתּוֹרָה, וּמִפְּנֵי הַתּוֹרָה נִבְרְאוּ שָׁמַיִם וָאָרֶץ, וּכְמוֹ שֶׁכָּתוּב (ירמיהו לג כה) אִם לֹא בְּרִיתִי יוֹמָם וָלָיְלָה וְגוֹ', וְהִיא הָעִקָּר וְהַסִּבָּה שֶׁנִּגְאֲלוּ וְיָצְאוּ מִמִּצְרַיִם, כְּדֵי שֶׁיְּקַבְּלוּ הַתּוֹרָה בְּסִינַי וִיקַיְּמוּהָ, וּכְמוֹ שֶׁאָמַר הַשֵּׁם לְמֹשֶׁה (שמות ג יב) וְזֶה לְּךָ הָאוֹת כִּי אָנֹכִי שְׁלַחְתִּיךָ בְּהוֹצִיאֲךָ אֶת הָעָם מִמִּצְרַיִם תַּעַבְדוּן אֶת הָאֱלֹהִים עַל הָהָר הַזֶּה. וּפֵרוּשׁ הַפָּסוּק הוֹצִיאֲךָ אוֹתָם מִמִּצְרַיִם, יִהְיֶה לְךָ אוֹת שֶׁתַּעַבְדוּן אֶת הָאֱלֹהִים עַל הָהָר הַזֶּה, כְּלוֹמַר, שֶׁתְּקַבְּלוּ הַתּוֹרָה שֶׁהִיא הָעִקָּר הַגָּדוֹל שֶׁבִּשְׁבִיל זֶה הֵם נִגְאָלִים וְהִיא תַּכְלִית הַטּוֹבָה שֶׁלָּהֶם, וְעִנְיַן גָּדוֹל הוּא לָהֶם יוֹתֵר מִן הַחֵרוּת מֵעַבְדוּת, וְלָכֵן יַעֲשֶׂה הַשֵּׁם לְמֹשֶׁה אוֹת בְּצֵאתָם מֵעַבְדוּת לְקַבָּלַת הַתּוֹרָה, כִּי הַטָּפֵל עוֹשִׂין אוֹתוֹ אוֹת לְעוֹלָם אֶל הָעִקָּר. וּמִפְּנֵי כֵן, כִּי הִיא כָּל עִקָּרָן שֶׁל יִשְׂרָאֵל וּבַעֲבוּרָהּ נִגְאֲלוּ וְעָלוּ לְכָל הַגְּדֻלָּה שֶׁעָלוּ אֵלֶיהָ, נִצְטַוִּינוּ לִמְנוֹת מִמָּחֳרַת יוֹם טוֹב שֶׁל פֶּסַח עַד יוֹם נְתִינַת הַתּוֹרָה לְהַרְאוֹת בְּנַפְשֵׁנוּ הַחֵפֶץ הַגָּדוֹל אֶל הַיּוֹם הַנִּכְבָּד הַנִּכְסָף לְלִבֵּנוּ כְּעֶבֶד יִשְׁאַף צֵל, וְיִמְנֶה תָּמִיד מָתַי יָבוֹא הָעֵת הַנִּכְסָף אֵלָיו שֶׁיֵּצֵא לְחֵרוּת, כִּי הַמִּנְיָן מַרְאֶה לְאָדָם כִּי כָל יִשְׁעוֹ וְכָל חֶפְצוֹ לְהַגִּיעַ אֶל הַזְּמַן הַהוּא. וְזֶהוּ שֶׁאָנוּ מוֹנִין לָעֹמֶר, כְּלוֹמַר, כָּךְ וְכָךְ יָמִים עָבְרוּ מִן הַמִּנְיָן וְאֵין אָנוּ מוֹנִין כָּךְ וְכָךְ יָמִים יֵשׁ לָנוּ לַזְּמַן, כִּי כָּל זֶה מַרְאֶה לָנוּ הָרָצוֹן הֶחָזָק לְהַגִּיעַ אֶל הַזְּמַן, וְעַל כֵּן לֹא נִרְצֶה לְהַזְכִּיר בִּתְחִלַּת חֶשְׁבּוֹנֵנוּ רִבּוּי הַיָּמִים שֶׁיֵּשׁ לָנוּ לְהַגִּיעַ לְקָרְבַּן שְׁתֵּי הַלֶּחֶם שֶׁל עֲצֶרֶת. וְאַל יִקְשֶׁה עָלֶיךָ לוֹמַר אִם כֵּן אַחַר שֶׁעָבְרוּ רֹב הַיָּמִים שֶׁל שִׁבְעָה שָׁבוּעוֹת אֵלּוּ, לָמָּה לֹא נַזְכִּיר מִעוּט הַיָּמִים הַנִּשְׁאָרִים? לְפִי שֶׁאֵין לְשַׁנּוֹת מַטְבֵּעַ הַחֶשְׁבּוֹן בְּאֶמְצָעוֹ. וְאִם תִּשְׁאַל אִם כֵּן לָמָּה אָנוּ מַתְחִילִין אוֹתוֹ מִמָּחֳרַת הַשַּׁבָּת, וְלֹא מִיּוֹם רִאשׁוֹן? הַתְּשׁוּבָה כִּי הַיּוֹם הָרִאשׁוֹן נִתְיַחֵד כֻּלּוֹ לְהַזְכָּרַת הַנֵּס הַגָּדוֹל, וְהוּא יְצִיאַת מִצְרַיִם, שֶׁהוּא אוֹת וּמוֹפֵת בְּחִדּוּשׁ הָעוֹלָם וּבְהַשְׁגָּחַת הַשֵּׁם יִתְבָּרַךְ עַל בְּנֵי אָדָם, וְאֵין לָנוּ לְעָרֵב בְּשִׂמְחָתוֹ וּלְהַזְכִּיר עִמּוֹ שׁוּם דָּבָר אַחֵר, וְעַל כֵּן נִתְקַן הַחֶשְׁבּוֹן מִיּוֹם שֵׁנִי מִיָּד. וְאֵין לוֹמַר הַיּוֹם כָּךְ וְכָךְ יָמִים לְיוֹם שֵׁנִי שֶׁל פֶּסַח, שֶׁלֹּא יִהְיֶה חֶשְׁבּוֹן רָאוּי לוֹמַר לְיוֹם שֵׁנִי, וְעַל כֵּן הַתְקֵן לִמְנוֹת הַמִּנְיָן מִמָּה שֶׁנַּעֲשָׂה בּוֹ, וְהוּא קָרְבַּן הָעֹמֶר, שֶׁהוּא קָרְבָּן נִכְבָּד, שֶׁבּוֹ זֵכֶר שֶׁאָנוּ מַאֲמִינִים, כִּי הַשֵּׁם בָּרוּךְ הוּא בְּהַשְׁגָּחָתוֹ עַל בְּנֵי אָדָם רוֹצֶה לְהַחֲיוֹתָם וּמְחַדֵּשׁ לָהֶם בְּכָל שָׁנָה וְשָׁנָה זֶרַע תְּבוּאוֹת לִחְיוֹת בּוֹ.

It is from the roots of the commandment from the angle of the simple understanding [that it is] since the entire essence of Israel is only the Torah, and because of the Torah were the heavens and earth created, and as it is stated (Jeremiah 33:25), “Were it not for my covenant day and night, etc.” And it is the essence and the reason that they were redeemed and left from Egypt — in order that they receive the Torah at Sinai, and fulfill it. And [it is] like God said to Moshe (Exodus 3:12), “And this will be the sign for you that I have sent you; when you take out the people from Egypt, you shall worship God on this mountain.” And the understanding of the verse is [that] your taking them out from Egypt is a sign for you that you shall worship God on this mountain — meaning that you shall receive the Torah, which is the great principle for which they were redeemed and it is their ultimate good. And it is a great matter for them, more than freedom from slavery. And hence God made a sign of their leaving Egypt for the receiving of the Torah; as we always make what is secondary into a sign for what is the essence. And because of this — that it is [the] essence of Israel, and because of it were they redeemed and went up to all of the greatness to which they rose — we were commanded to tally from the morrow of the holiday of Pesach until the day of the giving of the Torah; to show about ourselves the great desire [we have] for the honored day, which our hearts yearn [for] like “a slave seeks shade” and always tallies when will come the yearned-for time that he goes out to freedom. As the tally shows about a man that all of his deliverance and all of his desire is to reach that time. And that which we count to the omer, meaning, “Such-and-such days have passed from the tally,” and we do not tally “Such-and-such days do we have to the time,” is because all of this shows us the great desire to reach the time [of Shavuot]. Therefore, we do not want to mention at the beginning of our counting the large number of days that we have to reach the offering of the two breads of [Shavuot]. And let it not be difficult for you, to say, “If so, after most of the days of these seven weeks have passed, why do we not mention the minority of the remaining days?” [It is] as one should not change the nature of the counting in the middle. And if you shall ask, “If so, why do we begin counting from the day after [Pesach] and not from the first day?” The answer [is that] it is because the first day is entirely dedicated to remembering the great miracle, which is the exodus from Egypt, that is a sign and a proof of the world having been created and of God’s — may He be blessed — providence over people. And we may not mix [something else into] its joy and mention anything else with it. And as such, the counting begins immediately from the second day. And we should not say, “Today is such-and-such days from the second day of Pesach” — as the count would not be fitting to say, “From the second day.” And therefore it was ordained to count the tally from that which is done on it — and this is the omer-offering, which is a significant sacrifice. As through it is the remembrance that we believe that God, blessed be He, wants — through His providence over people — to sustain them and [so] renews for them the seed of the grains in each and every year, to live through them.