Mishneh Torah, Positive Mitzvot 84-166

Hey, great to dive into Rambam with you! What's fascinating about this passage isn't just what mitzvot are listed, but the order and the company they keep.

Hook

Ever noticed how Rambam kicks off his list of positive commandments? It's not with shabbat or kashrut, but with some incredibly abstract ideas.

Context

This excerpt comes from the Mishneh Torah, specifically the Sefer HaMitzvot, where Maimonides (Rambam) meticulously enumerates the 613 commandments. His systematic approach aims to organize all of Jewish law, making it accessible and logical.

Text Snapshot

"The first of the positive commandments is the mitzvah to know that there is a God, as [Exodus 20:2] states: 'I am God, your Lord.' To unify Him, as [Deuteronomy 6:4] states: 'God is our Lord, God is one.' To love Him, as [Deuteronomy 6:5] states: 'And you shall love God, your Lord.' ... To tie tefillin upon our heads, as [Deuteronomy 6:8] states: 'And they shall be an emblem between your eyes.' To make tzitzit, as [Numbers 15:38] states: 'And you shall make tzitzit for them.'" (Mishneh Torah, Positive Mitzvot 84-166, https://www.sefaria.org/Mishneh_Torah%2C_Positive_Mitzvot_84-166)

Close Reading

Structure

Rambam presents profound theological concepts like "knowing God" and "loving Him" in the same breath and list structure as tangible rituals like tefillin and tzitzit. This undifferentiated listing suggests an intrinsic connection and foundational parity among all commandments.

Key Term

The repeated use of "mitzvah" (commandment) for actions, beliefs, and emotions is crucial. "To know that there is a God" isn't merely a philosophical insight; it's a direct, actionable divine command, just like any other.

Tension

There's a subtle tension between the abstract nature of "knowing" or "loving" God and the concrete demand of a "mitzvah." How do you command an internal state? Rambam implies these are not merely passive states but active pursuits requiring intellectual and emotional engagement.

Two Angles

Rambam, in his Sefer HaMitzvot, clearly establishes "knowing God" as the first positive commandment, emphasizing its direct, commanded nature. This prioritizes intellectual and experiential engagement as foundational. An alternative reading might view these internal states as outcomes of observing other mitzvot, or as prerequisites for meaningful observance, rather than discrete commands themselves. However, Rambam's structure here unequivocally lists them as explicit commands from God, on par with any physical ritual.

Practice Implication

This structure encourages us to infuse our daily ritual practices with conscious intellectual and emotional engagement, understanding that the pursuit of knowing and loving God is itself a primary act of service.

Chevruta Mini

1. If "knowing God" is a mitzvah, what specific actions or studies best fulfill it, and what are the tradeoffs in dedicating time to this versus other mitzvot?
2. How does Rambam's placement of these foundational beliefs first shape our understanding of the purpose of all other mitzvot?

Takeaway

Rambam asserts that the command to know, unify, love, and fear God is the bedrock of Jewish life, equally commanded as any physical ritual.