Mishneh Torah, Mourning 14

Sugya Map

• Issue: The Halachic classification of various gemilut chasadim (e.g., bikur cholim, nichum aveilim, levayat hamet): are they mitzvot d'Rabbanan or d'Oraita?
• Nafka Mina: Implications for bitul Torah, kefiyah (compulsion), and the foundational source for these mitzvot.
• Primary Sources: Mishneh Torah, Mourning 14:1-2; Sanhedrin 70b; Pe'ah 1:1; Vayikra 19:18.

Text Snapshot

The Rambam opens: "מצות עשה של דבריהם לבקר חולים... ולנחם אבלים... ואלו הן גמילות חסדים שבגופו שאין להן שיעור."^[Mishneh Torah, Mourning 14:1-2] He then states: "אף על פי שכל מצות אלו מדבריהם, הרי הן בכלל 'ואהבת לרעך כמוך'^[Vayikra 19:18] - כלומר, כל מה שתרצה שיעשו לך אחרים תעשה אתה לחברך בתורה ובמצוות."^[Mishneh Torah, Mourning 14:2] Dikduk/Leshon Nuance: The phrase "כלל הן" (they are included) is crucial, indicating that while Rabbinic in origin, they derive their moral force and Scriptural grounding from a broader mitzvat Ahavat Yisrael.

Readings

Tziunei Maharan on MT 14:1:1

The Tziunei Maharan notes that the Kessef Mishneh provides no explicit source for Rambam's assertion that bikur cholim and nichum aveilim are d'Rabbanan. He cites the Ramban (Sefer HaMitzvot, Root 1, Teshuvah 3) and R' Yonah (Berachot ch. 3) who hold them to be d'Oraita. However, he defends the Rambam by pointing to Sanhedrin 70b, where Rashi explains that tanchumei aveilim is a takanat Rabbanan. He further supports this from Rambam's own words in H. Mamrim 7:2, linking tanchumei aveilim to a mitzvat d'Rabbanan that doesn't trigger ben sorer u'moreh status.

Ohr Sameach on MT 14:1:1

The Ohr Sameach concurs with the Tziunei Maharan's reading of Sanhedrin 70b, sourcing nichum aveilim as d'Rabbanan. He further references Yerushalmi Pe'ah 1:1 for gemilut chasadim sheb'guf having "אין להן שיעור" (no limit).

Friction

The strongest kushya arises from the Ramban and R' Yonah's view that bikur cholim and nichum aveilim are d'Oraita – a direct challenge to Rambam's opening statement. How can such fundamental mitzvot be mere Rabbinic enactments? The best terutz, as presented by the Tziunei Maharan, is Rambam's consistent reading of Sanhedrin 70b. The Gemara discusses ben sorer u'moreh not being liable if he eats at a "chaburat mitzvah," which Rashi clarifies includes tanchumei aveilim, emphasizing its d'Rabbanan nature. This demonstrates Rambam's textual basis for his classification.

Intertext

• Pe'ah 1:1: The Mishnah famously lists "אלו דברים שאין להם שיעור... וגמילות חסדים,"^[Mishnah Pe'ah 1:1] which the Yerushalmi specifies applies to gemilut chasadim sheb'guf, directly informing Rambam's phrasing.
• Vayikra 19:18: "ואהבת לרעך כמוך." This Scriptural command serves as the meta-principle, a klal, into which the Rabbinic gemilut chasadim are "included," providing their ultimate ethical and theological justification despite their technical Rabbinic status.

Psak/Practice

While technically d'Rabbanan, their inclusion in "ואהבת לרעך כמוך" imbues these mitzvot with a profound d'Oraita spirit. This meta-psak heuristic means that practically, they are treated with utmost seriousness, compelling individuals and even the beit din to ensure their performance (e.g., kefiyah l'tzedakah as a parallel to accompanying guests). The "אין להן שיעור" aspect implies no upper limit to one's personal involvement, reinforcing their preeminent status in the hierarchy of mitzvot.

Takeaway

The Rambam masterfully navigates the tension between the Rabbinic origin of specific chesed acts and their profound grounding in the Scriptural imperative of Ahavat Yisrael, yielding mitzvot that are both limitless and compelling.