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]

The Three Tracks of the Daily Study and who its designed for

The daily Rambam study is divided into three tracks to accommodate different levels and schedules:

1. Primary Track – Three Chapters a Day: Completing the entire Mishneh Torah in about one year. [1,000 chapters ÷ 3 ≈ 333.33 days per cycle, plus Hakdama and Minyan Hamitzvos which takes another 4 days (about 11 months).] The Rebbe stressed that the main cycle of his institution is the three chapter per day cycle and hence those capable of learning three chapters daily should do so, as this fulfills the ideal of mastering the entire Torah in a relatively short period.[11] The option of following one of the next two cycles is only for those who are unable to follow the three chapter a day cycle due to time constraint and learning challenges.[12]
2. Secondary Track – One Chapter a Day: Completing the cycle in approximately three years. [1,000 chapters ≈ 2.75 years per cycle (since Mishneh Torah has 1,000 chapters, it takes 1,000 days) plus Hakdama and Minyan Hamitzvos which takes another 13 days.] This cycle is designed for all those who are unable due to time constraints and learning challenges to complete the three chapter a day cycle.[13] The Rebbe emphasized that those learning one chapter daily should not feel discouraged, as their study is equally valuable in accordance with their abilities and circumstances.[14]
3. Tertiary Track – Sefer HaMitzvot Track:[15] Designed for women and children[16], this track covers the Rambam’s Sefer HaMitzvot (Book of Commandments), aligning the mitzvot studied with the daily chapters in the main cycle. This cycle is designated for those with minimal time and scholastic abilities. At a minimum, women should study this cycle, although those women who have the time and scholastic ability, can join one of the other two cycles, either one chapter a day or three chapters a day, and they are not limited to this cycle specifically.[17]

Advancing to a Higher Track in Rambam Study:[18] The Rebbe stated that those studying one of the lower tracks should periodically consider whether they are ready to advance to a higher track, and should not remain in the lower track for their entire lives. Furthermore, even those who study three chapters a day are encouraged to enhance their learning—such as by striving for greater understanding or delving deeper into the material—each person according to their individual ability.

Who?

Inclusion of All: Men, Women, and Children:[19]

A remarkable aspect of the daily Rambam study is its inclusivity. The Rebbe explicitly stated that women and girls should participate by studying Sefer HaMitzvot, as they too are obligated to learn the laws relevant to them and to educate their children. This inclusivity reflects the broader Chabad philosophy of empowering every Jew to connect with Torah.

Children:[20] The Rebbe encouraged even children of appropriate age to study the track of Sefer Hamitzvos. Furthermore, the Rebbe instructed that even those children who are not of age to do so should at least be taught in a manner appropriate to their age the content of that days mitzvah from Sefer Hamitvos.

Encouraging others:[21]

It is important not to keep the study cycle private. Rather, one should actively publicize it and encourage as many men, women, and children as possible to join one of the available study tracks. By doing so, we help expand the impact and unity of the Rambam study initiative within the broader community.

How

How to study: Depth versus superficial reading:[22]

When studying Rambam for the first time, one should focus on understanding the straightforward meaning of the laws, without delving too deeply into complex analysis. In subsequent cycles, after having grasped the basic meaning, it is appropriate to explore the material in greater depth and from various perspectives. The Rebbe stated that even those who study three chapters a day are encouraged over time to enhance their learning—such as by striving for greater understanding or delving deeper into the material—each person according to their individual ability.[23] This is especially relevant when beginning a new cycle, at which time one should approach the study with renewed determination and strive for an even higher quality of learning compared to previous cycles.[24]

One Halacha Beiyun: The Importance of Depth and Breadth[25]

While the daily study is designed to cover ground, the Rebbe also encouraged learners to select at least one law—or at least one detail from the daily Rambam study—to be examined in depth, utilizing the various commentaries and works that elucidate the Rambam’s words. Furthermore, the Rebbe added that those with a particular aptitude for learning (“a lamdanishe kup”) should personally engage in independent research and analytical study, delving into the material with thorough investigation and pilpul.

Drawing a Personal Lesson from the Daily Rambam[26]

The Rebbe instructed that one should make a conscious effort to derive a lesson in the service of God from the content of each day’s daily Rambam study.

Public Shiurim and having a study partner (Chavrusa):[27]

The Rebbe emphasized that communities should establish public classes dedicated to studying the Daily Rambam. Likewise, the Rebbe stated that if one is unable to attend a public class, one should, at the very least, arrange to study with a chavrusa—a study partner—with whom to learn the daily Rambam together.

Integrating Chitas and Rambam into Public Addresses[28]

The Rebbe encouraged those delivering speeches or public talks to make an effort to connect the daily learning cycles of Chitas and Rambam to their derasha. Speakers should seek to draw a lesson in the service of God from the content of that day’s study, thereby enriching their message and inspiring their audience with practical guidance rooted in the daily Torah learning.

Beginning a New Cycle[29]

When starting a new cycle of Rambam study, one should approach the learning with renewed determination and strive to elevate the quality of study beyond that of previous cycles. The Rebbe stated that those studying one of the lower tracks should periodically consider whether they are ready to advance to a higher track, and should not remain in the lower track for their entire lives. Furthermore, even those who study three chapters a day are encouraged to enhance their learning—such as by striving for greater understanding or delving deeper into the material—each person according to their individual ability.

When

The night before:

Regarding the daily learning cycle of Chitas, the Rebbe[30] stated that the night follows the previous day as is the rule by Kodshim, and hence one is not to learn the following day’s cycle the night before. [i.e. on Thursday night, the 25th of Adar one is to study the Chitas of Thursday the 24th of Adar, and not of Friday the 25th of Adar.] Seemingly, the same would apply to the daily cycle of Rambam. To note however exist testimonies that the Rebbe himself would study the next days cycle the night before.

Completing the Daily Study Before Nightfall[31]

One should strive to complete the daily learning before nightfall. If this is not possible, such as by a long daily session, every effort should be made to finish it before midnight. Should it still remain unfinished after midnight, one should at the very least endeavor to complete the study before daybreak.

Order of Making Up Missed Study Sessions:[32]

If one needs to make up a missed learning session from a previous day, the proper approach is to first complete the current day’s study session. Only after fulfilling the learning for the present day should one proceed to make up any missed sessions from previous days.

Siyum Harambam

Siyum Harambam – Public Celebration[33]

The completion of each cycle of Rambam study is marked by public celebrations known as “Siyum HaRambam.” These events, often attended by thousands, highlight the communal aspect of the initiative. The Rebbe encouraged these gatherings to be held “with great publicity and in large numbers,” emphasizing that the joy of Torah should be shared and that such celebrations inspire others to join the study.

Siyum after each Sefer and set of Chapters:[34] In addition to the siyum at the completion of the entire cycle, siyumim should also be held at the conclusion of each of the Rambam’s 14 books, and at the end of significant sections or topics within the Mishneh Torah.

The Rebbe’s Directives for Celebrating the Siyum of Rambam Study

The Rebbe placed great emphasis on the public celebration of the siyum (completion) of each Rambam study cycle, dedicating numerous talks to its importance and outlining specific guidelines for how these events should be conducted. The following is a summary of his principal directives:

1. How:[35] The siyum should be held with as many participants as possible, in the spirit of “b’rov am hadrat melech”—the King’s glory is in a multitude. The event should be marked by great joy, honor, and beauty.
2. When: If necessary, the siyum may be postponed to a later date if doing so will enhance its splendor and increase attendance.[36] However, under no circumstances should the siyum be held before the actual completion of the cycle.[37]
3. Content:[38] During the siyum, the final halacha of the Rambam should be read, as well as the first halacha of Hilchot Yesodei HaTorah, to connect the conclusion with the new beginning.
4. Hadran: Effort should be made to deliver a hadran—a Torah discourse or derasha—on the Rambam upon concluding the cycle.[39] Torah pamphlets containing the words of Torah spoken at the siyum should be published.[40]
5. Who:[41] Even those who have not yet participated in the daily Rambam study are encouraged to attend and take part in the siyum. One should encourage others to join so that as many Jews as possible are inspired to participate in the study cycle.[42]
6. Where:[43] A siyum should be arranged in every city and every school to the greatest extent possible.
7. Multiple Attendance:[44] One who has attended a siyum in one location should also strive to participate in siyumim elsewhere, thereby increasing the unity and celebration.

These directives reflect the Rebbe’s vision that the siyum of Rambam is not only a personal milestone but a communal celebration that strengthens Jewish unity, Torah study, and the public honor of Torah.

Practical Guidance and Community Support

Numerous organizations support the daily Rambam study, providing resources such as study guides, recorded classes, and online platforms. These tools make it easier for individuals and communities to participate, regardless of location or background. The initiative has grown to include hundreds of thousands of participants worldwide, from schoolchildren to seasoned scholars.

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[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.

[11] “It is understood—and obvious—that anyone who is capable of learning three chapters a day does not fulfill his obligation by learning only one chapter a day. More than that: for such a person, learning only one chapter is considered bitul Torah (neglect of Torah study). This is similar to the teaching that ‘we interrupt Torah study to hear the reading of the Megillah’: although the Megillah is itself part of Torah—one of the twenty‑four holy books—nevertheless, relative to the level of Torah study one is capable of, with full understanding, analysis, and dialectic reasoning, the reading of the Megillah is considered a form of bitul Torah. Of course, it is better for him to learn one chapter than to learn nothing at all, Heaven forbid. Nevertheless, he must recognize that learning only one chapter is insufficient for him, and is even considered bitul Torah—because he is capable of learning three chapters a day.”; See Hisvadyus 5747 1 p. 446

[12] Sichas Shabbos Parshas Tetzaveh 5745

[13] Sichas night of Chaf Teves 5749

[14] Hisvadyus 5745 2 p. 1326 “In the beginning, there was also involvement in this matter, and a special “Moreh Shiur” (study guide) was published for those learning one chapter a day. However, over time, most of the activities became focused on the three-chapter-a-day study, and the initial enthusiasm for the one-chapter-a-day track faded, with little continued attention to it. This was despite repeated suggestions, requests, and appeals to make an effort to unite all Jews in Rambam study by establishing a dedicated track for those unable to learn three chapters daily, so that they too would study a daily Rambam lesson—one chapter a day. Nevertheless, after all this, no one seemed to care! No one spoke up or took action! It is important to emphasize and clarify to those learning one chapter a day that they should not, God forbid, become discouraged by the fact that they are only learning one chapter daily. First and foremost, it must be remembered that discouragement is contrary to the very essence of Torah study… The learning itself should be done expansively, “I will walk in broad places…” The reason they should not be discouraged, even though they are learning only one chapter a day, is that—relative to their circumstances and abilities—their study of one chapter a day is just as significant as the study of three chapters a day is for those who are able to do so.”

[15] Sichas night of Chaf Teves 5749

[16] Likkutei Sichos 27 p. 234

[17] Sichas 25^th Iyar 5747

[18] Sichas Parshas Shemini 5749

[19] Hisvadyus 5745 4 p. 2221 “As has been explained many times, this matter applies to women as well—for ‘women too are obligated to learn the laws that they must know,’ as the Alter Rebbe writes and elaborates in Hilchos Talmud Torah. Included in this are all the detailed concepts of knowledge of God, love of Him, and fear of Him, which appear at the beginning of the Rambam’s work. Moreover, even regarding other halachos that are not directly relevant to them, they should study these as well, so that they can educate their sons. For we see tangibly that the primary force and influence in a child’s education comes from the mother; and in order for her to educate her sons in matters that pertain to them, she must first learn and know these matters herself. Consequently, the study of Rambam applies to women as well. The same applies to the daughters of Israel. In recent generations, the practical conduct of the great leaders of Israel from all circles has been to permit and establish schools for girls, in order to teach them, educate them, and prepare them for their role and mission—to educate their children, including in mitzvos that are time‑bound. Even those who initially opposed this eventually followed their lead when they saw the positive results in practice. Therefore, girls too should be taught Rambam.”

[20] Likkutei Sichos 27 p. 234

[21] Sichas Achron Shel Pesach 5744; Yechidus Kelalis Hisvadysu 5744 p. 1961

[22] Sichas Yom Beis of Chag Hashavuos 5784

[23] Sichas Parshas Shemini 5749

[24] Sichas Parshas Vaeira 5748; Night of Chaf Teves 5749

[25] Sichas Achron Shel Pesach 5784; Vayikra 5745: Hisvadyus 5745 13 p. 1614 “This is also the place to emphasize the study of Rambam. Although the Rambam writes in his introduction that he composed his work ‘in clear language and in concise form… so that all the laws will be revealed to both the small and the great,’ nevertheless, one must also learn it with analysis and depth. This does not contradict the daily study of three chapters. For although one might argue that since proper study requires analytical depth—and such study does not allow for completing three chapters a day—it would be better to join the daily study of the Sefer HaMitzvos, the answer (as explained many times when the Rambam study cycle began) is that first and foremost, one must learn the daily three chapters in the manner of ‘for the small and the great alike.’ Meaning: even a ‘great’ person studies in the same manner as a ‘small’ one—learning and knowing the simple meaning of the halachos, and certainly in a way that he ‘knows what he is saying,’ for in Torah Shebaal Peh one does not fulfill the obligation of Torah study without understanding the meaning of the words. In addition to this, one should choose a particular halachah (or several halachos) from the daily portion to study further with analysis and depth”

[26] Sichas Parshas Tazria Metzora 5750

[27] Sichas Parshas Ki Sisa 5749

[28] Sichas Noach 5749

[29] Sichas Parshas Vaeira 5748; Night of Chaf Teves and Shemini 5749

[30] Sichos Kodesh 5713 p. 57; Sichos Kodesh 5715 p. 333; Igros Kodesh 9:244; 13:425; M”B 155:4 that one can make up the missed study session at night; Eiruvin 65

[31] Sichas Parshas Vaeira 5749; Sichas Leil Hoshana Raba Hisvadyus 1 p. 192

[32] Sichas Achron Shel Pesach 5784

[33] Sichas Parshas Beshalach 5746

[34] Sichas Parshas Vaeira 5749

[35] Sichas Parshas Beshalach 5746

[36] Sichas Parshas Lech Licha 5751

[37] Sichas Parshas Beshalach 5746

[38] Sichas Parshas Beshalach 5746

[39] Sichas Parshas Vaeira 5748

[40] Sichas Parshas Tzav 5746

[41] Sichas Parshas Behar Bechukosaiy 5745

[42] Sichas Parshas Chayeh Sara 5750

[43] Sichas Lag Baomer 5745

[44] Sichas Motzaei Chaf Teves 5749