English translation — יתרו א

A.

In the “Counting of the Commandments” at the beginning of the book Mishneh Torah¹

the Rambam says: The first positive commandment is to know that there is a God, as it is stated²

And with this commandment the Rambam also begins the laws in his book Mishneh Torah³

— “The foundation of foundations and the pillar of wisdoms, to know that there is a First Existence, etc.”

But in the first law the Rambam does not say that the knowledge

(“that there is a First Existence”)

is a positive commandment⁴,

rather first he elaborates

(in five laws)

and states several details about this “First Existence”,

and only afterwards does he conclude

(in law 6)

: And the knowledge of this matter is a positive commandment, as it is stated²

I am the Lord your God.

I am the Lord your God.

From this it is understood,

that according to the approach of the Rambam, the positive commandment of "I am the Lord your God" is not only the knowledge in general "that there is a God",

"that there is a first existence" — rather it also includes details

(which he enumerates in the laws)

about the Most High⁵.

And as the Abarbanel explains

(in his book Rosh Amanah ⁶)

— down-

Brought in Sefer HaMitzvos of the Tzemach Tzedek<sup>7</sup>

— that according to the system of the Rambam, the positive commandment of believing<sup>8</sup>

in G-d is no more than "that G-d exists alone,"

"that there is a G-d who exists"

: how does it fit to count belief in G-d as a <b>commandment</b> — the whole concept of a commandment applies only if there is a Commander of the commandment; it is thus not applicable to say that it is a commandment to believe that there is a Commander of the commandments!]

But that "the Almighty, blessed be He, <b>whom we already </b>know that He exists,

His existence is more primary and more perfect than all existence etc."

(as he elaborates on this<sup>10</sup>).

And therefore the Rambam precedes the five halachos regarding the existence of God — because the commandment of believing

(knowing)

the Divinity requires that one know

(at least)

<b>the </b>details about the existence of God,

how He, blessed be He, is the "more perfect than all existence etc."<sup>11</sup>.

2.

Further: it is known¹²

the precision in the language of the Rambam — “<b>to know </b>that there is a God”¹³,

“<b>to know </b>that there is a first existence”

and regarding the commandment of the unity of the Name¹⁵

— “<b>and the knowledge </b>of this matter is a positive commandment”

(not “and you shall believe this matter”)]

— that the commandment is <b>to know</b>,

with an intellectual knowledge etc.

And as the Abarbanel¹⁶

answers with this the question: how can one <b>command </b>regarding a matter of <b>beliefs </b>“that are not acquired by will and choice” — and he says,

that the Rambam “did not count as a positive commandment the form of faith and its truth,

but rather <b>the knowledge </b>of those things <b>and their study </b>that lead to the acquisition of beliefs”,

which “the knowledges and investigations and examinations and this learning ..

that lead to the beliefs ..

are an act of will and choice”.

And based on this, it is to be explained why the Rambam is not satisfied with stating the details regarding the existence of God

(in the Laws of the Foundation of the Torah)

that a Jew must know in order to fulfill the commandments of knowledge of God and the unity of God,

but rather he then elaborates

(in the subsequent laws until the end of the chapter)

on several matters concerning knowledge of God

and all is metaphor"; regarding Moses' request "Show me, please, Your glory"¹⁷

and how was his comprehension "from the truth of His existence",

<b>etc.</b>

At first glance: what is the practical difference to bring the discussion in his well-known book which is a book "Halachos Halachos"¹⁸?

And based on the above, one can say,

that this is relevant to the obligation of "knowing",

because specifically when one knows the matters of discussion in these halachos,

then the knowledge of God is in a manner of "knowing" — not just faith,

but an intellectual knowledge etc.

In a different style: in order to fulfill the mitzvah of <b>knowledge of </b>God,

one must know at least the "knowledges and investigations and examinations" <b>fundamentally</b>¹⁹

about the existence of God which the Rambam explains in that chapter*¹⁹.

3.

And one may say,

that the source of the Rambam

(a)

not only the general knowledge that “G‑d exists,”

but also the details regarding the perfection of G‑d’s existence,

and

(b)

that this itself must be in a manner of “<b>knowledge</b>” — although in the verse it only says “I am the L‑rd your G‑d”]

is from²⁰

Zohar²¹,

and his language: “And you shall know²²

that I am the L‑rd your G‑d, etc.,

the first commandment of all commandments…

to know Him, the Holy One, blessed be He…

that there is a supreme ruler who is the Master of the world and created all worlds, the heavens and the earth and all their hosts.”

That the language of the Rambam in his first law is in its content the language of the Zohar: "The foundation of foundations and the pillar of wisdoms"

("This first commandment of all commandments")

<b>To know </b>that there is a first Existent

("<b>To know </b>Him, the Holy One, blessed be He")

And He brings into existence <b>all </b>existent and all existences <b>from heaven and earth and what is between them </b>etc.

("And He created worlds <b>all of them, heaven and earth and all their host</b>").

And similarly the language of the Rambam

(in law 5)

"This Existent is the God of the world, the Master of all the earth" is in the manner of the language of the Zohar "That there is a supreme ruler who is the Master of the world".

And from this Zohar the Rambam brings out²³,

that "this commandment" is connected with <b>knowledge </b>— "<b>And you shall know them </b>..

<b>To know</b>"; and it is not sufficient a general knowledge "that God exists",

rather one must know details²⁴

about His existence, may He be blessed

(From which one understands that "His existence is more primary and more perfect etc.").

And even though the Zohar brings on this the verse "and you shall know that I am the L-rd your G-d"

(and not the verse "I am the L-rd your G-d"),

it is

simply,

because the Zohar speaks about Moses our teacher how he taught the Jews about knowledge of G-d before they went out of Egypt

(in order²⁵

the Jews should believe "in all those miracles and mighty deeds that He did for them in Egypt"),

which this was according to what is said <b>then</b>: and you shall know that I am the L-rd your G-d;

But that which &lt;b&gt;we &lt;/b&gt;must fulfill the commandment,

is

(as the well-known words of the Rambam&lt;sup&gt;26&lt;/sup&gt;)

— from the aspect of "the commandment of the Holy One, blessed be He, through Moshe Rabbeinu, peace be upon him

and therefore the &lt;b&gt;command &lt;/b&gt;regarding belief in G‑dliness is from the verse "I am the L‑rd your G‑d".

And as we find in &lt;b&gt;the Zohar itself &lt;/b&gt;

(in another place&lt;sup&gt;28&lt;/sup&gt;)

: &lt;b&gt;The first commandment is "I am"&lt;/b&gt;.

(&lt;b&gt;before &lt;/b&gt;the giving of the Torah)

— because in several places we find&lt;sup&gt;30&lt;/sup&gt;

that a matter of "revelation of a thing" or details of a commandment are derived also from before the giving of the Torah&lt;sup&gt;31&lt;/sup&gt;].

4.

According to all the above, one can explain a puzzling matter,

at first glance,

in the Rambam:

In the second chapter of the Laws of the Foundations of the Torah, the Rambam begins to speak about the commandments of loving G‑d and fearing Him,

and he continues³²

: "And what is the way to love and fear Him? At the time when one contemplates³³

His works and His wondrous, great creations, and sees from them His wisdom that has no measure or end, immediately he loves, etc., to know the great Name, etc., and he fears, etc.

And according to these words, I explain great principles of the work of the Master of the worlds, so that they may be an opening for the one who understands to love the Name,"

Afterwards he elaborates — at length <b>3 chapters</b> — about "His wondrous works and creations": one chapter³⁴

about angels

(which is a part of "Maaseh Merkavah"³⁵),

and in the two chapters after that — about "Maaseh Bereishit"³⁶,

and he afterwards³⁷

concludes: When a person contemplates these things and recognizes all the creations ..

adds love for the Omnipresent etc. and will fear and tremble etc.

It is seemingly not understood: True indeed,

that the "way to love Him and fear Him" is "when one contemplates etc.",

but the Rambam is after all a book of "<b>halachot halachot</b>"¹⁸

— how does the lengthiness and details about "His wondrous works and creations" fit into the book Mishneh Torah?

And even though that from the language of the Rambam in Sefer HaMitzvos³⁸

it is implied,

that the matter of "a person should contemplate his deeds etc." is

(not only a preparation for the mitzvah,

but it is)

the <b>action</b> of the mitzvah of love³⁹

: the command upon the person,

the person is the object "that we think and contemplate His commandments and His words and His actions etc."⁴⁰,

and afterwards "love will come <b>necessarily</b>"⁴⁰

This, however, is seemingly not a sufficient explanation,

that for this the Rambam should insert in his book Mishneh Torah

(section by section)

the <b>topics</b> of contemplation through which one can arouse in oneself the object "love of God and fear of Him" — this belongs to books of inquiry etc.⁴¹

; the <b>halakhah</b> is — that there must be contemplation of "His deeds and His wonderful creations" and the like,

but the <b>explanations</b> of "His deeds and His wonderful creations" seemingly do not belong to the <b>halakhah</b> of the mitzvah of love,

and consequently — not in the book Mishneh Torah.

5.

So the explanation in this: the topics that the Rambam discusses around

In the three chapters —

(Conclusion)

Maaseh Merkavah and Maaseh Bereishit — are not only matters of contemplation for the sake of <b>attaining thereby</b> love of Hashem and fear of Him,

but they are related to the commandment of <b>knowledge of Hashem</b>⁴²,

or moreover — a part of the commandment,

As he explains in the "Commentary" on the Rambam⁴³

: And is included under the knowledge of these two commandments

that there is no other god with Him]

the matter of Maaseh Bereishit and Maaseh Merkavah, from whose knowledge the proofs are known of the existence of the Creator and that He alone is first and foundation of all⁴⁴.

And as it is also emphasized in the language of the Rambam himself

: A)

In the second chapter,

after the lengthy discussion about angels,

the Rambam returns⁴⁵

to explain at length how the <b>Most High </b>is "knows Himself ..

knows everything ..

knows His truth and knows it as it is etc. He is the knower etc."

B)

At the end of the chapter⁴⁶

he says: These matters that we said <b>in this matter in the two </b>chapters etc. all the fundamentals <b>that in the two </b>chapters this is called Maaseh Merkavah — both chapters together constitute <b>one </b>subject,

Maaseh Merkavah.

C)

At the conclusion of chapter 4⁴⁷

the Rambam says "and the subjects of <b>four </b>chapters these ..

they are what the early sages call

That "Pardes" — all four chapters together constitute one subject — "Pardes".

(contemplation which bring to)

love of Hashem and fear of Him⁴⁸,

and not with the commandments of knowledge of Hashem

(which is discussed in a previous chapter),

is because the Rambam arranges the subjects of knowledge of Hashem in accordance with the commandments to which they pertain⁴⁹.

And since the "great principles" are relevant

(also)

to the commandments of love of Hashem and fear of Him,

therefore the Rambam arranges them in a manner that they should be

(not only a continuation of the previous chapter,

as above,

but also)

a detail of the commandments of love⁵⁰

of Hashem and fear of Hashem].

And based on this, one can say,

that therefore the Rambam brings in his book the "great principles from the work of the Master of the worlds" — because in order to be able to fulfill the commandment of knowledge of God — which means

(as above section 3)

that one has a <b>knowledge</b>

(intellectual)

in the <b>manner</b> of the existence of God

("that His existence is more ..

perfect")

— it is <b>necessary</b> to know

(at least)

also <b>the</b> "great principles",

since

(as brought above)

"from their knowledge are known the proofs of the existence of the Creator and that He alone is first and foundation of all".

6.

Based on the above — that the subjects of the Work of the Chariot and the Work of Creation

(which the Rambam brings in his book)

are necessary for the commandment of knowledge of God,

or moreover — are a part thereof — one can also explain the last halacha — conclusion and seal of the book Mishneh Torah⁵¹,

and this is its language:

And at that time ..

the entire world will have no occupation except to know God alone,

and therefore Israel will be wise⁵²

great and knowing hidden things and will attain knowledge of their Creator according to human capacity, as it is said⁵³

for the earth will be filled with knowledge of God as water covers the sea.

One must understand:

a)

What are the two matters — "they know hidden things and will comprehend the knowledge of their Creator"?

From that which the Rambam precedes "their occupation shall not be etc. except to know G-d <b>only</b>" it is forced,

that also the "hidden things" are connected with "<b>to know </b>G-d".

So wherein consists the difference between "hidden things" and "knowledge of their Creator"?

b)

From the continuation of the language of the Rambam it is implied that the limitation "according to the capacity of man" refers specifically to "and will comprehend the knowledge of their Creator" but not to "and they know hidden things".

And a reason is required.

3)

What is relevant here

(adds)

the conclusion of the verse "as waters cover the sea"?

From the words "the earth shall be filled with knowledge of the L-rd" one knows that "the entire world will have no occupation except to know the L-rd alone".

Furthermore: also in Hilchos Teshuvah⁵⁴

the Rambam describes the days of Moshiach,

and he says "that in those days knowledge and wisdom and truth will increase, as it is said⁵³

for the earth shall be filled with knowledge of the L-rd" — and he does <b>not</b> bring the conclusion "as waters cover the sea".

7.

According to what was explained above — that in order to fulfill the commandment of knowing G‑d one must know the subjects of the Work of the Chariot and the Work of Creation — it may be said⁵⁵,

that the two expressions mentioned above correspond to the two subjects,

the Work of the Chariot and the Work of Creation:

"Hidden matters"

(without the explanation and addition that it speaks about the

Creator)

— means the matters of "Maaseh Bereishit".

Although they are things "that are composed of raw matter and form"⁵⁶

— they are nevertheless "things <b>deep</b>"⁵⁷

: they are the part of the creation whose inner content and importance in the eyes of flesh is not seen,

but they are hidden matters,

"deep things",

for which one needs a "broad intellect to grasp the explanation and elucidation of all things on their basis"⁵⁸,

and therefore the Rambam calls them "things that are hidden".

But on the other hand,

since this is "Maaseh <b>Bereishit</b>" — one can have an understanding of it.

Afterwards there will be a higher matter — "and they will comprehend the knowledge of their Creator" — the matters of Maaseh Merkavah.

Which even angels,

since they are "a form without any matter at all"

can a person who is composed of "matter and form"

not have any true comprehension of them

; and all the more so regarding "the knowledge of their Creator",

it is certainly

(as the Rambam

explains)

that it is not possible that a "living human being who is composed of body and soul" should comprehend "the true nature of His existence as it is."

And therefore the Rambam must add "and they will comprehend the knowledge of their Creator according to the capacity of man."

8.

Based on this one will also understand what the Rambam brings the end of the verse "as waters cover the sea" — and with an introduction:

The difference between Maaseh Merkavah and Maaseh Bereishis is

(as the Rambam says⁶⁴),

that the matters of Maaseh Bereishis "are not like the matter of depth" of the matters of Maaseh Merkavah

(a practical difference)

is in the manner of "they expound" on Maaseh Merkavah or on Maaseh Bereishis,

as explained in the Rambam⁵⁸].

That this is a difference not only in the "quantity" of comprehension — that the matters of Maaseh Merkavah are deeper than the matters of Maaseh Bereishis — but it is a different "quality" and manner of comprehension:

Maaseh Bereishis,

since these are things that are in the creation itself,

one can understand them in a &lt;b&gt;positive&lt;/b&gt; manner

("positive comprehension")

; in contrast, Maaseh Merkavah — matters that are connected with the attributes of &lt;b&gt;the Creator&lt;/b&gt;&lt;sup&gt;65&lt;/sup&gt;

("they will comprehend the knowledge of their Creator"),

regarding this it is not possible to have comprehension in a positive way,

but only in the way of negation

("knowledge of negation").

And as the Rambam explains at length in his book Moreh Nevuchim&lt;sup&gt;66&lt;/sup&gt;,

that regarding the Most High it is not applicable to say any positive attributes,

but only attributes of negation

means only that one negates from Him everything that is &lt;b&gt;the opposite of &lt;/b&gt;wisdom.

And so too regarding the other attributes].

And therefore one cannot comprehend the Above through comprehension "positive",

only in a manner of comprehension of negation.

And although also knowledge of negation is a &lt;b&gt;knowledge&lt;/b&gt;,

until that,

as the Rambam explains&lt;sup&gt;67&lt;/sup&gt;

is through the multiplicity of negations "you will approach comprehension and be closer to Him"; "the attributes of negation will bring you closer to knowledge of the Name, blessed be He, and His comprehension"

— nevertheless⁶⁸,

even in the highest manner in the comprehension of negation,

this is not a comprehension in the <b>essence</b> of the Creator — the "truth of His existence" remains hidden and above comprehension.

9.

With this one will understand the change of language of the Rambam regarding the Account of the Chariot and the Account of Creation:

Regarding the Work of the Chariot, the Rambam says&lt;sup&gt;35&lt;/sup&gt;

: "These matters that we said about this subject in these two chapters are like &lt;b&gt;a drop from the sea &lt;/b&gt;of what needs to be explained about this subject"; but when he speaks about the Work of Creation,

he says&lt;sup&gt;36&lt;/sup&gt;

: "All these matters that we spoke about this subject &lt;b&gt;like a drop from a bucket &lt;/b&gt;they are".

And according to the above it is understood simply: the matters of the Work of Creation are in limitation,

because they are matters within creation.

And therefore — although the Rambam says only general principles and chapter headings etc.,

which is why it is only "like a drop"

(a drop)⁶⁹

— but this is like the value of a drop relative to a <b>pail</b>,

that the quantity of water that goes into a pail is in great contraction,

in <b>great</b> limitation;

but regarding the Work of the Chariot, the Rambam says "like a drop from the <b>sea</b>",

because "sea" indicates a matter of without limit,

until that <b>in Halachah</b>⁷⁰

"sea" is

(is called)

"waters that have no end"

And although that also the waters of the sea have a limit

(until as the Gemara⁷¹

says "they know to measure how many drops are in the sea")

— nevertheless,

this very thing that one says about the sea "waters that have no end" is a proof that the very great multitude of the waters of the sea is to such an extent that one can say about it "no end" <b>according to Torah</b>

(in a borrowed sense at least)⁷².

Yud.

And additionally one can say: a full verse the scripture spoke⁷³

"All the rivers go to the sea and the sea is not full" — that the sea is never full.

And based on this one can say,

that this that one says about the waters of the sea "waters that have no end" is it because

(since that the sea is <b>not full</b> — cannot in the

Enter and)

<b>In potential</b> there is in it water without limit: the waters of the sea are in actuality with a limit <b>and they know</b> to estimate how many drops are in the sea,

but <b>in potential</b> — the sea is not filled with all these drops — it is a place of water that has no end],

And since the matters of the Work of the Chariot are above the limitations and boundaries of creation — they are a matter of "sea",

(water)

that has no end.

And based on this it is also understood what the Rambam adds at the end of his book the conclusion of the verse "as waters cover the sea": with this he hints,

that even though in those days it will be "they will grasp knowledge of their Creator according to the capacity of man" — but since this is "knowledge of &lt;b&gt;their Creator&lt;/b&gt;",

it is always

(also)

&lt;b&gt;higher &lt;/b&gt;than the created being,

"as waters &lt;b&gt;cover&lt;/b&gt; the sea"

(he can grasp it only through negative knowledge,

as above).

Yes.

From all the above there is also a directive regarding the &lt;b&gt;study &lt;/b&gt;of the topics of the Work of the Chariot and the Work of Creation:

The Rambam writes in the introduction to his book

(in "Enumeration of the Mitzvos according to the order of the Laws of the Rambam"),

that in Sefer HaMada he included "all the mitzvos that are the foundation of the religion of Moshe Rabbeinu, peace be upon him, &lt;b&gt;and a person needs to know them first of all&lt;/b&gt;".

From this it is understood regarding Sefer HaMada itself,

that the topics that the Rambam placed &lt;b&gt;at the beginning&lt;/b&gt; of Sefer HaMada and called "Laws of the &lt;b&gt;Foundations of the Torah&lt;/b&gt;" — one must learn before one learns the other topics in Sefer HaMada

(and all the more so — the topics of the later thirteen books of the Yad).

And in the Laws of the Foundations of the Torah itself — one must first of all know the

"The foundation of foundations and the pillar of wisdoms."

And since all these "matters of these four chapters that are in these five commandments ..

that the early sages call it Pardes"⁷⁴

are necessary in order to fulfill the "foundation of foundations etc. to know that there is a first Existence etc."

(as above at length)

— it turns out,

that in addition to the obligation to learn these matters in general,

one must precede the study of these matters before the study of other matters of Torah⁷⁵.

12.

At first glance, based on this, one must ponder the words of the Rambam on this⁷⁴

: "And I say that it is not fitting to stroll in the Pardes except one whose belly is filled with bread and meat ..

to know the forbidden and the permitted etc.",

that the matters of Pardes

(that are in these four chapters)

one must learn only after one already knows etc.

(bread and meat of)

the laws of the Torah.

And moreover: the Rambam writes in the introduction to his book&lt;sup&gt;76&lt;/sup&gt;

: "A person reads the Written Torah first and afterwards reads &lt;b&gt;this &lt;/b&gt;and knows from it the entire Oral Torah and does not need to read any other book &lt;b&gt;between them&lt;/b&gt;".

After the Written Torah one does not study other books of the Oral Torah

(and certainly not "discussions of Abaye and Rava"&lt;sup&gt;77&lt;/sup&gt;,

or filling his belly with bread and meat)

— rather the &lt;b&gt;first thing &lt;/b&gt;that the Rambam teaches him is — Maaseh Merkavah and Maaseh Bereishit!

Furthermore: these four chapters &lt;b&gt;the Rambam &lt;/b&gt;inserted into his book about which he says in his introduction&lt;sup&gt;76&lt;/sup&gt;

that this is

"to the small and to the great",

and it is obvious that a minor is not "his belly filled with bread and meat".

13.

So the explanation in this⁷⁸

— that the Rambam states it in his exact language "it is not proper to stroll in the orchard"

(he changes from the language of the Sages⁷⁹

which he brings here itself "they entered the orchard")

: "to stroll" means not at all to enter,

but to be in the orchard at length and in a manner of strolling,

delight⁸⁰

— to occupy oneself with these matters with a deep and broad contemplation⁸¹

until he delights in these things⁸²,

and the manner of study in the orchard must be only after "his belly is filled with bread and meat"; and also — according to the ruling of the Rambam⁸³

"the early Sages who do not expound upon these matters in public"⁸⁴.

But not so the topics in the four chapters of the Rambam — they are without lengthy explanation etc.,

as the Rambam himself emphasizes that they are only "like a drop from the sea of what needs to be explained about this matter"

(and similarly regarding Maaseh Bereishis — that they are "like a few drops from a bucket")

as mentioned above.

They are not even in the category of "chapter headings"

(for even chapter headings of Maaseh Merkavah one may not expound in public⁸³

and certainly not "to the small and the great"),

but only general knowledge

(but fundamental).

Therefore, this category is not in the category of "to delve in the orchard."

13.

On the other hand: Regarding the study of the topics in this manner

(the general knowledge)

as the Rambam presents them in his book — on the contrary: this one must learn "the beginning of everything,"

because "the foundation of foundations and the pillar of wisdoms" is — that one should have knowledge of the Supreme Being,

and the other laws of the Torah stand upon this pillar,

and are founded upon this foundation.

And through this engagement now in the matters of knowledge of Hashem,

one merits soon to "the days of Moshiach" when

(in the language of the Rambam,

as above)

"the entire world's occupation will be only to know Hashem alone ..

for the earth will be filled with knowledge of Hashem as the waters cover the sea".

the night after Shabbat and Shabbat Parshat Emor 5744,

Shabbat Parshat Va'eira 5745)

Likkutei Sichot volume 26