meta: {"file": "/data/tomer/Sefaria-Export/txt/Halakhah/Sefer HaMitzvot/English/Sefaria Community Translation.txt"}
text: Sefer HaMitzvot
  ספר המצוות
  Sefaria Community Translation
  
  
  Sefer HaMitzvot
  
  Introductions
  
  Translator's Introduction
  
  
  
  The Rambam's Introduction
  
  
  
  Shorashim
  
  
  
  Shoresh 1
  
  
  
  Introduction to the counting of the Mitzvot
  
  And now I am going to begin mentioning every single mitzvah, and I will explain them, as I made clear at the beginning that this is the intention of the book. ... I will also explain the punishments for not doing a mitzvah or for a transgression ... And every one of those negative commandments for which we do not count a punishment among the punishments, you should know that that is like the mitzvah of a king, that for one that transgresses it we have no punishment in record. Even though for positive commandments in which one is obligated we have that one receives lashes if one refrains from observing them until that person either dies or does it, in any instance if the time is passed we refrain from doing [such punishment], like for instance a person during Sukkot who did not dwell in a sukkah, we do not lash such person due to his/her transgression, and you should know this. And I also announced the mitzvot in which women are not obligated, whether positive or negative... in several mitzvot I do not need to explain to you that they are not obligated, such as the mitzvot that deal with the temple or optional wars, because those are wordy add-ons that are superfluous, and this is also the case regarding mitzvot that only apply in the Land of Israel or when the Temple is standing. It is known that sacrifices are not done outside of the Temple area, and so too capital punishments are not judged unless the Temple is standing. And in the language of the Mechilta:  "from where do we know that we do not sentence to death unless in front of the Temple? The text says: 'from My altar you will take him to die' (Exodus 21:14) - behold, if you have the Temple you make him die, if you don't have the Temple you don't." And there too it says "from where do we know that the Sanhedrin needs to be close to the altar? From what is said: 'from My altar'." And it is known that both prophecy and kingship have been taken away from us until we refrain from our constant sins, and then He will be forgiving to us, and will merciful to us, as we have testimony regarding prophecy: "And it will be, after I pour My spirit on all flesh, your sons and your daughters will prophesy" (Joel 2:28). And regarding the return of the kingship: "On that day I will restore the fallen sukkah of David, and I will repair its breaches and set up its ruins anew, I will build it firm as in the days of old" (Amos 9:11). And it is known that war and conquering of the cities cannot happen without a king and without the advice of the Great Sanhedrin and without a High Priest, as it says "he [Joshua] shall present himself in front of Eleazar the Priest [who shall on his behalf seek the decision of the Urim]" (Numbers 27:21). And therefore it should be announced for all people that all positive commandments that are dependent on sacrifices, Temple rituals, capital punishments, Sanhedrin, prophet and king, or optional wars one does not have to say that there is no obligation regarding those unless the Temple is standing, as we explained, may we be sufficient, and rouse ourselves for it, with God's help. And now I will begin the mentioning of each and every mitzvah with the help of Shaddai.
  
  Positive Commandments
  
  
  
  
  
  
  
  
  
  
  
  
  
  The 3rd mitzva is that we are commanded to love G‑d (exalted be He), i.e. to meditate upon and closely examine His mitzvos, His commandments, and His works, in order to understand Him; and through this understanding to achieve a feeling of ecstasy. This is the goal of the commandment to love G‑d. [We can see that meditation is the way to create this feeling of love1 from] the Sifri: "From the statement, 'You shall love G‑d your Lord'2, can I know how to love G‑d? The Torah therefore says, 'and these words which I command you today shall be upon your heart'3; i.e. that through this [meditation about His commandments] you will understand the nature of 'the One Who spoke, and thereby brought the world into being.' "From this it is clear that meditation will lead to understanding, and then a feeling of enjoyment and love will follow automatically [since the second verse explains the way to reach the goal of the previous verse.]Our Sages also said that this mitzvah includes calling out to all mankind to serve G‑d (exalted be He) and to believe in Him. This is because when you love a person, for example, you praise him and call out to others to draw close to him. So too, if you truly love G‑d — through your understanding and realization of His true existence — you will certainly spread this true knowledge that you know to the ignorant and the foolish.[We see that this mitzvah includes spreading love for G‑d to others from] the Sifri: " 'You shall love G‑d,' i.e. make Him beloved among the creatures as your father Avraham did, as it is written, 'The souls that he made in Charan.'4"The meaning of this Sifri: Avraham, as a result of his deep understanding of G‑d, acquired love for G‑d, as the verse testifies, "Avraham, who loved Me"5. This powerful love therefore caused him to call out to all mankind to believe in G‑d. So too, you shall love Him to the extent that you draw others to Him.
  
  
  
  
  
  
  
  The 5th mitzvah is that we are commanded to serve G‑d (blessed be He). This commandment is repeated many times: And you shall serve G‑d, your L‑rd";1 "And you shall serve Him"; "And to serve Him." Although this commandment is of a general nature, as explained in the Fourth Principle, [and apparently should not be included in the count of the 613 mitzvos,] nevertheless it has a specific quality, since it is the commandment to pray. [We see that "service" is not just a general command from the following statements:] The Sifri says, "The verse, 'And to serve Him' means prayer." The Sages also said, "The verse, 'And to serve Him' means Torah study. In the Mishnah of Rabbi Eliezer, the son of Rabbi Yosi HaG'lili, the Sages said, "What is the biblical source to include prayer among the mitzvos? From the verse, 'You shall fear G‑d, your L‑rd, and you shall serve Him.' " They also said, "Serve Him through His Torah; serve Him in His Temple." This [statement, 'serve Him in His Temple,'] means that one's goal should be to pray in the Temple or in the direction of the Temple, as King Solomon, peace be upon him, explained.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  That which He commanded us to read Shema in the evening and morning and he said [in the torah] "and you shall speak of them". And the laws of this of this mitzvah were already explained in tractate Berakhot (page 21) and there it explains that reading the Shema is a biblical commandment. And in the Tosefta is states "just as when the torah was given the reading of the shema was established, so too  the sages established times for prayer", this means to say that the times for prayer are not biblical, rather the obligation of prayer itself is biblical, as we explained, and the sages, may their memory be a blessing, organized times for them. And this is the concept that was stated (TB Berakhot 26b) "The prayers were established according to the Tamid offerings", which means to say that they established times [for prayer] according to the times for the sacrifices. And women are not obligated in this commandment. (Parshat Va'etchanan; Rambam Sefer Ahava, Hilchot Keriat Shema Chapter 1).
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  The twentieth commandment is that we're commanded to build a Beit Ha-Behira for [Divine] service, in it will be sacrifices and an eternal burning of fire and to it will be the travel and pilgrimage on the festivals and gatherings every year. This is what the Torah said "make for me a Temple."
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  The 155th Positive Mitzvah is that God commanded us to sanctify the Sabbath and to make verbal declarations when it enters and goes out.  We recall at these times the Exodus from Egypt...
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  This commandment is to hear the sound of the shofar on the first day of Tishrei, as He, the prasied One said, "A day of [shofar] blasts it should be for you". The details of this Mitzvah are expounded in tractate Rosh Hashana. Women are not required to fulfill this Mitzvah.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  The 205th mitzvah is that we are commanded to admonish a person who is performing a transgression or who is preparing to do so. One must verbally warn him and admonish him. We are not allowed to say, "I will not sin; and if someone else sins, that is between him and G‑d." This [attitude] is contrary to Torah. Rather, we are commanded not to transgress, nor to allow another Jew to transgress. If a person is preparing to transgress, each individual is commanded to admonish him and to prevent him [from transgressing], even if there has not been testimony which would be sufficient for him to be punished.
  The source of this commandment is G‑d's statement (exalted be He),1 "You must admonish your neighbor."
  Also included in this commandment is that we should complain to a person who has done wrong to us. We should not bear a grudge and consider him to be a sinner. Rather, we are commanded to verbally complain to him in order that nothing should remain in our heart [against him].
  In the words of the Sifra, "What is the source of the law that even if you admonish someone four or five times that you should continue to admonish him? From the phrase, 'hochei'ach to'chiach.'2 One might think that one could admonish him to the point that his facial features change3 — the verse therefore continues,4 "And not bear sin because of him."
  Our Sages5 explained that this commandment is incumbent on every individual; even a person on a low level to someone on a higher level.6 Even if one is cursed or insulted he should not desist, nor stop admonishing unless he is struck physically, as explained by our Sages from the Oral Torah,7 "[One must reprimand] until one receives physical blows."
  This mitzvah has conditions and laws which are explained in various places in the Talmud.
  
  Conclusion for Positive Commandments
  
  
  
  Negative Commandments
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  We have been prohibited from making a gash "for a life" in our flesh like the idolaters did. This is as it is said "Lo Titgodedu." This commandment has already been duplicated when it says "a gash for a life you shall not make..." (Leviticus 19:28) ...
  
  
  
  And there it explains that one who gashes in response to a death, whether by hand or with a utensil, is liable; [one who gashes] for idolatry, with a utensil is liable but by hand is exempt [from punishment], as comes from the explanation in the Navi, "And they gashed themselves like their manner with swords." (Melachim I 18:28). 
  Behold, they said that in the category of this [law] is the prohibition against splitting the opinions of the town in their customs. They said, "Lo Tigodedu means don't make agudot (groups)" (Sifrei Devarim 96:10), but the main meaning of the text is like we explained, don't make a gash for the dead. This is like an interpretation of the text. So too, said [the Talmud in Sanhedrin 110], "one who holds on to a legal dispute violates a negative commandment, like it says, "do not be like Korach and his congregation," which is also like an interpretation of the text indeed the body of the text is meant to scare. And according to what the Sages ...
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  It prohibits some of us from making others stumble. And that is if a person asks you for advice about something, you fool him. And this prohibition comes to prevent deceiving him and making him stumble. Rather you should set him straight about a matter that you think is [actually] good and straight. And this is [the meaning] of its stating, "you shall not place a stumbling block before the blind." And the language of [Sifra] is, "to the one who is blind about a certain matter and who [hence] takes advice from you, do not give advice that is not proper." And this negative commandment also includes one who helps another [do] a sin or enables it. For he brought that person to iniquity and made him stumble with his assistance; such that the blindness came back to seduce [the sinner], and he helped him complete his sin or arranged to enable the sin. And from such angles, [the Sages] said about the lender and borrower with interest that both of them transgress, "you shall not place a stumbling block before the blind," together.  For each one of them assisted his fellow and set up the other to complete his sin. And there are very many things of this sort about which they said that through them, one transgresses, "you shall not place a stumbling block before the blind." But the simple meaning of the verse is as we said at first. (See Parshat Kedoshim; Mishneh Torah, Laws of Murderer and the Preservation of Life 12.)