The Takana of the Rambam Daily Study

00:01 The COVID, the Siyum HaRambam, will discuss the background of the daily study of the Rambam. It all started on the day of Acharit Shel Pesach, Tov Shin Dalet Mem, 1984, 35 years ago. It was during the Fabregen of Acharit Shel Pesach, Suddas Mashiach, that the Rebbe continued to elaborate on the Siyum HaRambam that he delivered during the Yud Alef Nisan Fabregen a few days before Pesach. After that, the Rebbe said the following, the Hemsekht of the Siyum of the Rambam, this is an appropriate occasion to suggest that in the same sense that the study of the Talmud, the Shas, Bavli and then Yerushalmi was divided so that every day one studies part of the Shas, Bavli and Yerushalmi, it would be Tev VeNochen, a good idea that this system should likewise be done with the study of the Rambam in a way that it will be concluded on the Rambam's Yem Hei Ledes Erev Pesach in the upcoming year. A few days after Pesach, there was a Yechidas and the Rebbe explained more in detail that in order to complete the entire Sefer Yada Hazake in one year cycle, one needs to study three chapters a day. Those who are unable to learn three chapters a day should learn a Peidek a day, a chapter a day. They will thereby conclude its study in a three-year cycle. During the Shabbos Fabregen after Pesach, the Rebbe added another option, the study of Sefer Am Mitzvahs for those who cannot study even one chapter a day as

02:20 women and children. The Rebbe explains in initiating the study of Rambam, what are the unique qualities of studying Rambam? Besides serving as an instrument with to unite all Jewry, Achdus Yisrael, there's another important advantage to learning Mishnah Teydah concerning the mitzvah of Limadah Teydah in which there are various levels. One, the Sefer Yada Hazake is written in a language style whereas KaKot and KaGodol, all ages can benefit from this Sefer. Children learn it on the surface and scholars learn it in depth. Another unique quality in the study of the Rambam is to know all the written Teydah and the whole oral Teydah. This is basically an obligation that a person needs to learn through the whole Teydah. This includes Talmud Bavli and Yerushalmi, Mechilta, Sifra, Sifri, Pesus and the Midrashim. And that's when they fulfill the commandment of Talmud Teydah to learn through the whole Teydah. And that is all included in the Sefer Yada Hazake, all the halachas of Teydah, all the mitzvahs of Teydah. Number three, there's a special advantage in learning the halachas of Teydah, including those which are not necessary for observance of the mitzvahs, such as those which do not apply in Golus. And the Rebbe stresses the unique quality of this third level. The study of the halachas in Teydah, Mishnah Teydah and the Rambam is unique. Unlike other halachic works, the Rif and the Shulchan Aruch, which omit certain laws, such as those which do not apply in Golus, the Rambam's Mishnah Teydah explains all the halachas in

04:47 Teydah. When, therefore, a person learns Mishnah Teydah, he fulfills the mitzvah of studying and knowing all the Teydah's laws. The Rebbe summed it up that for these reasons and additional ones, I initiated this directive. On Sunday, the 27th of Nisan, a little short while right after Achanish or Pesach, Jews the world over began learning Rambam on a daily basis. A week later, the Rebbe said at a Fabregen, one of the important advantages of learning Mishnah Teydah is because one thereby fulfills the obligation to learn all the laws in Teydah, including those which are not necessary to know for the actual performance of mitzvahs today. Now, this obligation is not a new one that came about just now. And there have certainly been people who studied Rambam before our proposal. Why then have we now made a campaign to learn Rambam? Is it necessary to raise such an excitement and a tumult just because there are some people who haven't learned Rambam yet? The answer, the Rebbe continues and answers the question. Since the world finds itself in a matzev of tardema, a deep sleep, there is no other way besides making a storm and an alarm and a great publicity about something new which is not usual, something exceptional. And the Rebbe continues that all this is done with the hope that the inspiration and this commotion should be expressed in a practical sense by every Yid wherever he is.