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The Daily Study of Rambam: Background and Guidelines
The daily study of Rambam, also known as the “Rambam Hayomi,” is a unique initiative established to unify the Jewish people through the systematic study of the Rambam’s monumental work, Mishneh Torah. This initiative, founded by the Lubavitcher Rebbe in 1984, aims to ensure that every Jew, regardless of background or level, can participate in a shared journey through the entirety of Jewish law and thought. The Mishneh Torah itself is a monumental work, authored by Rabbi Moses ben Maimon (Maimonides, or Rambam), one of the greatest Jewish sages of the Middle Ages. Rambam’s life was marked by scholarship, leadership, and resilience in the face of adversity. His works, especially the Mishneh Torah, have shaped Jewish law and thought for centuries.
The Origin of the Takkanah[1]
In 1984 the Rebbe stated:[2] “For several years I have been waiting, hoping that perhaps there would be an awakening to do so regarding the study of Rambam. Finally, there was an awakening in one of the countries of our Sephardic brethren, where they divided the Rambam’s work in such a way that each individual took upon themselves a specific section. As a result, they completed the Rambam in proximity to the Rambam’s birthday this year.”
Shluchim in Morocco Gift to Rebbe: The story is as follows: The student emissaries at the Chabad yeshiva in Morocco discussed among themselves what gift to present to the Rebbe in honor of the auspicious day, 11 Nissan 5744 (the Rebbe’s 82nd birthday). They ultimately decided to divide the book Mishneh Torah among themselves so that each would study a portion, knowing the Rebbe’s great affection for Rambam’s works.
The Public farbrengen Talk: At the farbrengen of Achron Shel Pesach 5744, the Rebbe suggested for the first time that this beautiful initiative should become widespread. However, he expressed his preference that the division be done differently—not as a group division, but rather that each individual should study the entire Mishneh Torah over the course of the year. Immediately after the holiday, the Rebbe’s proposal (takanah) regarding Rambam study was publicized throughout the Jewish world. However, since a specific study method had not yet been announced, the learning was unstructured, with each person studying according to their own schedule.
The Three Chapter Track and Moreh Shiur: During a special “general yechidus” (audience) for guests who visited the Rebbe for Pesach that year which was later edited and published as part of the Sicha of Rambam study, the Rebbe clarified his intention regarding the division of Rambam study. He explained that each individual should complete the study of Rambam within the coming year, by learning three chapters per day, so as to finish by the Rambam’s birthday (14 Nissan). For those unable to study three chapters daily, the Rebbe suggested learning one chapter per day, thereby completing the Rambam in three years. For women and children, for whom studying the entire Mishneh Torah is difficult, the Rebbe instituted that they should study the corresponding mitzvot in the Rambam’s Sefer HaMitzvot, aligned with the three-chapter daily schedule. Even before the upcoming Shabbat, a daily Rambam study schedule (“Moreh Shiur”) was quickly prepared, with the first lesson set for the 27th of Nissan. The Rebbe personally oversaw the editing and division of the schedule, including the allocation of the introduction and the enumeration of mitzvot and laws. During the Shabbat farbrengen, the Rebbe spoke at length about Rambam’s famous introduction, emphasizing that the new study cycles should begin with this introduction, as detailed in the published schedule.
The Purpose of the Takkanah[3]
Achdus Yisrael:[4] First and foremost, the Rebbe’s vision was to create a spiritual unity among Jews worldwide by having everyone study the same sections of Rambam each day. The Rebbe emphasized that this daily study would foster a sense of togetherness and shared purpose, transcending geographical and cultural boundaries.
Learning the Entire Torah:[5] Another reason given by the Rebbe for the Rambam study initiative is based on the obligation for every individual to learn the entire Written and Oral Torah[6]—a requirement that cannot be fulfilled by studying only works like Shulchan Aruch, which cover only contemporary mitzvot. Since Rambam’s Mishneh Torah includes all the commandments, its study is uniquely suited for this purpose. Therefore, the Rebbe emphasized that each person should personally study the entire Mishneh Torah, rather than dividing it among a group. [The Kabbalists indeed taught that every Jewish soul must come back in many reincarnations until it fulfills all 613 commandments in action, speech, and thought; and speech and thought refer to learning their laws.[7] Therefore, by studying the daily Rambam and covering the entirety of Torah law, one helps ensure their soul’s rectification and may merit not having to return again in reincarnation.]
Why Mishneh Torah? Based on the above it is also understood why the Rebbe chose specifically the Mishneh Torah for the study cycle, as it is unique in that it encompasses all areas of Jewish law, including those not currently practiced, thus providing a comprehensive overview of Torah Sheba’al Peh (the Oral Law). The Rebbe also clarified that this does not contradict the Alter Rebbe’s ruling[8] that the mitzvah of knowing the Torah is fulfilled by studying the laws with their reasons—whereas Mishneh Torah is written without explicit reasons.[9] The Rebbe explained that a Jew is obligated to know all 613 mitzvot and their details, and that even learning halachot without understanding their reasons still fulfills the mitzvah of Yedias HaTorah, especially in the early years before one is mature enough for Talmudic reasoning.[10]
[1] See Hiskashrus Vol. 494
[2] Sichas Achron Shel Pesach 5744; Hisvadyus 5744 3 p. 1545
[3] See Hiskashrus Vol. 494
[4] Hisvadyus 5744 3 p. 1595 “First and foremost, there is an element of Jewish unity in this initiative. When many Jews study a fixed lesson on the same Torah subject, since “a person is where their thoughts are,” all participants are united in a true and eternal bond—just as the Torah, through which this unity is achieved, is itself eternal. Although such unity can be fostered through the study of any Torah subject, there is a special advantage when the shared learning encompasses the entirety of Torah, as the completeness of the Jewish people is intrinsically connected to the completeness of the Torah. The unity created through this joint study is tangible, the Rebbe explained: when people study the same material, they share a common language, enabling them to discuss and analyze together. This unity, born from collective Torah study, brings the Jewish people closer to the ultimate redemption.”
[5] Hisvadyus 5744 3 p. 1596
[6] Admur Hilchos Talmud Torah 2:1: “One whose father did not teach him Torah is obligated to teach himself once he becomes aware of this, as it is said: ‘And you shall teach them and observe to do them.’ This is a positive commandment of Torah study incumbent upon every person—to learn the entire Written Torah and the entire Oral Torah himself, as explained above, as it is said: ‘The entire commandment…” Admur Hilchos Talmud Torah 1:4 “By Torah law, the father is obligated to teach his son himself or to find him a teacher who will teach him the entire Torah. And if he cannot find someone to teach him for free—even if he himself is unable to teach him, and even if he does not know how to learn at all—he is obligated by Torah law to hire a teacher who will teach him properly, so that he may know the entire Written Torah and the entire Oral Torah: that is, Tanach and all the decided halachot of the entire Torah with their reasons, for these are the explanations of the 613 commandments of the Torah and their detailed laws. And even though there are disputes, these and those are the words of the living God. And this includes even the commandments that are not practiced today.”
[7] Admur Hilchos Talmud Torah 1:4 “And the Sages of truth (the Kabbalists) taught that every Jewish soul must come back in many reincarnations until it fulfills all 613 commandments in action, speech, and thought; and speech and thought refer to learning their laws, as the Sages said regarding the verse ‘This is the law of the sin‑offering…’—that one who studies the laws of the sin‑offering is considered as if he offered it. And the Sages of truth further said that every soul requires, for its rectification, to engage in the fourfold dimension of Torah (Pardes) according to what it is capable of grasping and knowing. And anyone who is capable of understanding and knowing much, but is lazy and learns only a little, must return in reincarnation until he attains all that his soul is capable of attaining in Torah knowledge—whether in the plain meaning of the laws, or in hints, interpretations, and secrets. For whatever his soul is capable of grasping and knowing in Torah knowledge constitutes its complete rectification, and it cannot be perfected and bound in the bundle of life with God in its source from which it was hewn without this knowledge. Therefore the Sages said: ‘Happy is he who comes here with his learning in his hand,’ so that he will not need to return again to this world in reincarnation.”
[8] Admur Hilchos Talmud Torah 2:1 “A third (of one’s study) must be devoted to Talmud, which explains the reasons behind the laws found in the Mishnah, Baraitot, and the teachings of the Amoraim; and in our time, also in the works of the early halachic authorities who explain the reasoning behind the rulings codified in the Tur and Shulchan Aruch, such as the Rosh and the Beit Yosef. For if one does not know the reasons for the laws, he does not truly understand the essence of the laws in their full clarity, and he is called an ignoramus. Therefore, some authorities forbid issuing halachic rulings—even for oneself—based solely on decided laws without having learned their reasons. Consequently, one is not permitted to delay learning the reasons until after completing all the decided laws”
[9] The Rebbe addressed this at length in his talk on the eve of 12 Sivan 5744, Hisvaaduyos 5744, vol. 3, p. 1984 and onward
[10] Based on the Rambam’s stages of education, a child from bar mitzvah until about age fifteen focuses on learning clear, decided laws (Mishnah and halachot) without their underlying logic, and this alone counts as knowing the entire Torah in the basic halachic sense. Although true comprehension of halachot requires knowing their reasons, and although no single simple text covers all halachot, the Rebbe emphasizes that even this simplified study constitutes genuine fulfillment of the mitzvah of Torah knowledge, with deeper study of reasons and Talmudic analysis added later as the student matures.
