History of The Rambam (Pt IV) | Rabbi Yitzchak Breitowitz

I was told that all of you who are watching on YouTube those people remotely who are going to be watching this on YouTube should click the like And subscribe buttons in order for the legendary YouTube algorithm to uh kind of put us up put us up in the ratings uh and and and the like okay um again I hope you're not getting too much anxiety here I know the course is officially called letters and introductions of the rambam and although we we a little about introductions we haven't really talked about letters uhem we will get there please do not despair um I do think it is very very important though that we understand the rambam's works uh first because his primary Legacy to the generations of the Jewish people are his final works we will see that his letters build on those foundations soir Sim we will get to the letter shortly but we still uh need to consider uh the four primary Works two of which we looked at we looked at parisha mishas his commentary to the mishna this is the chronological order in which they were written uh we then looked last week at the saer mitzvot which was really an introduction to his great code mishna Torah today we will start looking at the mission of Torah and maybe next week uh maybe maybe even today depending on how long things take we will get to his final work which is the morim the guide to the perplexed and and again I'm basically giving you kind of a brief overview of those books and then we'll go back to letters which fill in many many details so uh I I hope uh you don't consider me guilty of false advertising uh we will indeed get to the uh get to the subject uh last week though you'll remember we were talking about the sa Mitzvah let me just remind you um that the SE mitv was written in Arabic uh and it is the rambam's brief explanation of the 613 mitzvot the format was first mitzvot 248 then mitv 365 now you understand by the way that definitionally that is actually an awkward way of presenting things because let's take an example of Shabbat shabas there is a negative commandment you shall not do work on chabas and then there's a positive commandment remember the day of shab to keep it holy now when you're dividing the MIT based on a list of positives and then a list of negatives that means the Shabbat Commandments part of them are in one place and part of them are in totally other place and you wouldn't even know where to look because in the Sha mitzvot there are no direct cross references so in a sense uh it is a bit of an awkward Arrangement although it was very commonly followed not only only by the rambam but by predecessors and successors as well let me just mention uh someone mentioned last week another very popular book that that goes over the 613 mitzvot and that is the saer and the saer for many many years was attributed to one of the Reon him in Spain R Aron Hali who is called ra ra just means r alif hey and uh it was now it is now believed that uh that is a misattribution and in fact the author of The SE is unknown we actually don't know who the author of The SE is uh but he originally wrote the saer for his son as a private book of instruction for his son it eventually got published and it became a very very beautiful widely studied book uh evidence of Eminence can be seen in the fact that there is even an art scroll annotated edition of the saer now someone asked what is the relationship between the and the of the ra the answer is very simple was written earlier and the is the primary source of the so the sa is based on the augmented by ramban's comments on the say remember I mentioned that ramban wrote sa mitzvos ran wrote various criticisms the author of The SE combines essentially ran and rambam to create a a syn synthesis of the two of VI so I would say just to make up a number 80% is based on rambam but around 20% is modified in light of ramban and uh the two innovations of the are number one he go he goes into the philosophy and reasons for mitzvot now this is interesting the rambam does that too but not in the sa mitzvas sa Mitzvah he gives no reasons for anything in the which we'll get to he gives reasons for MIT the borrows from theim in giving you brief reasons for every mitzvah well as other sources so that's one thing the added he added what are called which the rambam did not incorporate in MIT but he did elaborate on them in the in the the second thing that the innovated was a different organizational structure instead of listing MIT and mitv all of the mitzvot are listed in the order of the parot so if for example I wanted to know all of the MIT it would be hard to figure that out from thez because the mitzvas are listed but and even a PK is given but you know there may be something mishpatim that's number five and there be another mishpatim that is number 60 you know and you don't really get an overview the or organiz the on the basis of but he he combines the and the so when I open up I'll get the positives I'll get the negatives I'm not going to get that differentiation now this second of organizing the mitz AL some actually say the original was not that way some some some historians actually posit that the original organization of the was exactly like the and some Anonymous editor created that reorganization I'm not sure if we can resolve that one way or the other but again the was not a competitor is solidly based on the of the uh of the ramban augmented with the ramban's comments and occasionally some other views as well together with one other point I want to make about the is we have the rambam's brief description of the mitzvot remember that the first part of the SE mitzvot are the rules for determining how you count mitzvot I don't want to repeat everything I said last week that's extremely important Innovative the rambam tried to create this as a science when do you combine mitzvot when do you when do you sep at mitzvot Etc and uh in terms of lumus in terms of theoretical learning this is the part that the L get the most interest in if you look at the commentaries on SE mitv the overwhelming bunk bulk of the commentaries are on the principles of enumeration that the rambam formulated uh but the greatest commentator on the SE mitzvot is none other than ranis right so we have in fact the brisar once said that U the way he became AAL he said maybe with some exaggeration is by very careful study of the M between rambam and ramban and how you define Mitzvah and how you count Mitzvah that teaches a clear analysis clear thinking understanding of what every P says he says that's a very very interesting liod it's a liod that in the Yeshiva World world is largely ignored uh and it's something that the brisar himself said is a great great source of indepth understanding of of the Torah but uh as a result of the ramban's disagreements with methodology he does have he's still stuck with the 613 count but he puts things in and takes things out uh and therefore his list is somewhat different than the rambam's list so I just want to mention the most famous addition that the ramban adds to the list of mitv something that's very relevant for the people in this room and that is the Mitzvah and that is the famous famous famous ramban counts living in ER as a positive Mitzvah in the Torah based on the in at the end ofid you shall inherit the land and the ran makes the point don't think it only applies when there's a b mikash not true don't think it only applies when there's a m not true it is no that there's a Mitzvah now like all Mitzvah it's not always absolute you know ask your local Rabbi whatever it is there are not to come whatever it would be I'm not going to get into that discussion that's a discussion for another time but here is the point if you're not living in AEL according to the ramban you have to have a reason yeah maybe you have a good reason no no one is saying there aren't good reasons I mean the ran himself didn't come to a h herel till the end of his life he had reasons although it's not 100% sure what those reasons were but we can assume he had reasons so the issue is not I'm not like the guy who walks into a pizza place and sees uh American kids eating pizza and I'm saying well are you planning on living here why not I I know someone who used to who used to do that uh I don't do that because there are herum that's not the issue here uh but the issue is there's a very big difference between needing a heter versus not even asking the question according to ran you got to ask the question and then resolve it with with a posc with a RAV whatever it would be now the point I want to make is though that this is only counted as a Mitzvah ran according to R even though he does write about the beauties of living in ER Israel he does write about the kadosa he certainly writes about it very eloquently nonetheless uh it is rambam's a parent position I say a parent because there are different ways of interpreting it that there is no Mitzvah of yesel it's a wonderful thing a desirable thing but it is not not concretized as an obligation and the Aron say that the head of the G to remain in the G is based on following the ram but manyon say properly one should follow the rans and CCTV of was because of reasons discussed last includes the whole Torah yeah yeah yeah that that's exactly right that's why I I said the phrase bka the rambam Apparently holds there is no Mitzvah you are 100% correct uh there is an approach among that actually say the rambam didn't count it not because it's not a Mitzvah but because it's a super Mitzvah remember I mentioned that one of the rambam's is we don't count Commandments to keep the whole Torah and living in Eric redefines every single Mitzvah you do yes U and again which is just a little biographical bibliographical information was written by who is a great great Hungarian po uh who died in the Holocaust uh he was raised as a monater and if you know the philosophy of mkat mkat makes satmer look like mrai mkat was an extreme extreme extreme anti-zionist that's where he came from and as the uh as he saw the destruction of European jewelry particularly the destruction in Hungary which proceeded very very rapidly he rethought his position and he realized there has to be AAS Israel number one and there has to be AAS ER Israel and really really in the depths of the Holocaust uh he wrote a very very beautiful book which talks about and is and I believe it was the last book published in Hungary last say for published before the Nazis shut everything down he tragically died he is often called the Hungarian rev cook uh because essentially coming from mkat uh of course his style is very different it's interesting because you know um ref cook is was poetic mystical style is is Hungarian style meaning proofs and counter proofs and questions and answers K both so so it depends on your style it may be hard to read but but the the ultimate content of the book are exactly the ideas uh that rev cook had uh it is a bit of a controversial book even today because essentially he's a renegade har person you know who kind of went over to the other went over to the other side uh but it is a worthwhile reading and it's been translated in English as well so among he he devotes a very large chapter to Theus the rambam and the ramban regarding yesu ER Isel and this is one of takes Kadar he has many approaches but this is one of the approaches uh that that he takes so uh it is uh a worthwhile uh safer to to look at he goes through many many issues that are still very relevant today again Hashem yo he he tragically did did die in the uh in the in the Holocaust but as I say there is a a conventional understanding of the Roundup uh that the earliest commentary commentary took that you should ver not a not a Mitzvah but okay uh again that's one example of where ramban actually adds a dramatic new Mitzvah that does not appear on the rambam's list but again you understand the problem here if you're wedded to the number 613 anything you add you got to subtract so the ran worked it out very very well the ramban was very thorough and he checked his math and he managed to keep the numbers uh keep the numbers consistent okay so that's kind of what I wanted to talk about about the we now come to the well what is treated as the R's magnum opus it depends if you're a a r or you're a philosopher right some the philosophers will say the greatest book The rambam wrote was the mor the ra or the or the PO will say that the magnumopus of the rambam is truly the mishna Torah um since I come more from that side of things I will call the mishna Torah uh the rambam's magnum opus uh the rambam started the mishna Torah around the age of 40 uh just to remind you he is now in mitam he is now settled in Egypt his father died shortly afterwards and it seems that he began the mishna Torah shortly after his father's death his brother died somewhat in the middle which means the idea that the rabam wrote the whole the Torah while he was working as a physician may not be true in fact most of the first draft based on the timing may have been completed when the rambam still had a relative life of leisure being supported by his brother but it is true that his brother did die before the final uh draft was was there uh a few points about the mishna Torah uh first uh the mishor is the only one of the rambam's works that is written in Hebrew both the Parish of mishas and the mitv and the were all in Arabic but the mishna Torah was written in Hebrew a beautiful mishnaic Hebrew uh very little Aramaic Aramaic is Aramaic which is the language of the gorra is almost banished now interestingly enough this paradoxically creates a little bit of a problem I I wouldn't call it an absolutely major problem that is many are if you learn gamar are familiar with certain rules and Concepts based on the gara's expression just like you know there are talmudic expressions that are part of bread and butter the rambam does not use even the most common talmudic expression every single thing is either translated or paraphrased into Hebrew so sometimes when you're reading it it's not going to click oh he's talking about that in other words when we would talk we would refer to the tamic phrase now again this is only a problem if you learn gumar but if you learn gumar and you're familiar with it there are stock talmudic Concepts but the rambam does not express in terms of those Concepts he has his own translation so sometimes you know you gotta stop oh he's talking about that it's a little bit of a problem most of the time you can figure it out but sometimes it's over a little bit of a difficulty I mean let me give you an example that even in common speech talmudic phrases enter the Lexicon you would be quite amazed you see a sign for a real estate broker and it says nadlan what on Earth is nadan nadan is an abbreviation of an Aramaic talmudic term n the property that is not movable n that's a straight Aramaic phrase in the gamar so when youron neighbor you know says he's going to nadlan say wow you say you've learned gamar too you know some gar too you know the phrase n but the RAM does not use a phrase like that L the ra will say the ra will will always use it in Hebrew uh the rambam does not use even the most famous talmudic Concepts in their um in their original form okay number two yeah I'm gonna get to that the moment number two title of book what is the name of the rambam's code there are two titles to the rambam's code Title One is mishna Torah title two is y they are the same but it's very important to know that the na The Only Name the r gave to his book was Mish y was a name that was added later very very early but not by the rambam himself okay so let's first look there look at the rambam's title then we'll look at Yak the rambam called it Mish Torah Mish Torah in his usage means the second Torah by the way Deuteronomy kazal called the book ofin Mish Torah the second Torah in fact Dy is actually the Greek for the second law it actually is an exact translation of mishna Torah now why the book of Deuteronomy why saer is called mishna Torah is because much of the book of dvar not all repeats mitzvot and history that was earlier so it's like a review of the Torah the rambam called it mishna Torah for a different reason and that is the rambam teaches of course as we believe that there is a written Torah the five books of Moses the Kash which gives you the laws of the uh in writing and then there's an oral Torah that interprets and explains the laws and that eventually got enshrined in written documents as well the mishna and the gamor that we call the tal the rambam wanted to take from the complicated discussions of the tal the final bottom line right you learn a page of gamarra so you know you see like five opinions and then there's many different M among the commentaries how to interpret each opinion meaning you don't get a final from the gamar you get a process you get a discussion you get a debate you get argumentation it sharpens the mind but it does not give you a definitive resolution I remember years ago this is a little bit of an inside joke um I was in a bookstore and a fellow came in who did not did not look religious he wasn't even wearing a keeper and he asked the owner he's looking to buy an art scroll gamor on M AR which is two volumes Aran is one of the hardest m in so the owner said well you know you don't look like a guy who's learning M like uh why uh you know can you tell me why you'd like that book I'd like to help you and you know Etc so I was EAS dropping it shouldn't have been EAS dropping but I was overhearing the discussion and the guy said well I live in a community without an arv so I want to build an AEV in my backyard so I figure that buying the tractate on Ain will give me instructions how to build an a now this is a bit of an inside joke uh if you haven't learned gamorra but if you've learned gamorra you you'll understand that if I want to know how to build an A in my backyard M Aran will be the last book I'm going to turn to I mean I opened it up there's a bewild first of all it's it's it's it's it's 120 blot two big volumes that's that's the first thing second of all it's m you know you're not going to get here's what you do there areic manuals for here's what you do so the Ramba was concerned that the Shak ataria all of the debates will confuse a lot of people they're not going to know what to do even rabbis were confused so he saysi tell you what I'll do the heavy lifting for you I'll go through uh the whole Babylonian talmud the whole Jerusalem talmud the TOA the m and I will kind of tell you what the final law is going to be so the rambam says in the introduction all the Jewish person needs are two books you need aash for the written Torah and you need my book which is a codification of the oral Torah don't need anything those were fatal lines Raam got into a lot of trouble with that we we'll get into that but that's why he called it Mish Tor because the second Torah meaning second what the first Torah is T second Torah is tor and the Mish Torah is said to be a complete cific of so you have Mish Torah that's why he called it Mish Torah now the phrase which is the same work exactly same work was added later not even in the lifetime of the RAM and this was based on the fact that number one Yad is gatria 14 and the Mish Torah although the ram refers to it as a single book but it in fact has 14 smaller books yet remember the rambam seems to be fond of the number 14 there are 14 principles in the sa mitv there are 14 books in the mishna Torah uh some say he since he was born on the 14th of Nissan I don't I don't really buy that but he he he he liked the number 14 although principles of Faith are 13 right so he not it's not always uh it's not always 14 but okay um so number one y is gatria 14 number two at the end of the book of dvar when Moser Renu died so it says lo right there was never a prophet like Moshe and it ends with the Mighty the words is the mighty hand of Moshe that he did for the Jewish people in some ways the veneration for the ram was so great that he was considered to be almost like a second motion on his grave there is the inscription of a famous saying Moshe Moshe L koshe from Moshe Renu to Moshe Ben there was no one like Moshe so it made sense in light of that veneration that the phrase that was applied to M was appended uh to the book but again I I need to emphasize this was not the title of the uh ramb that the r himself gave to the book it was only mishna mishna Torah interestingly in the rambam's own draft of the mishna Torah he appended drawings and illustrations there were actually um different Halos that he illustrated by pictures uh what happens sometimes in the course of manuscript reproduction whether printing or hand some of the pictures got lost and were replaced by different drawings or no drawings at all and it's still a bit of a process to try to reconstruct the original cuim but for example uh this is the basis of the kabad manora right as you know the kabad manora that they use for khah you have these um things going diagonally as opposed to round it and that is based on aor in the rambam of what the manora in the BET mikdash looked like it does contradict I'm not get to go into that it does contradict the depiction of the manur on the Arch of Titus which was uh made around shortly after the destruction of the temple but you know who says you got to believe with a go says the manur look like the ra says reminds me a little bit R the Rev was once giving a she about and the r said uh the following the r said uh you don't have to have I'm I'm not posing I'm just telling you a a story for for humor purposes but the r said you don't have to have K PES toothpaste because because toothpaste is not edible by a dog and anything that a dog wouldn't even eat there's no problem of so there raskins you don't need Kos PES of toothpast so Tel raised his hand and said you know Reby my dog eats toothpaste so the r says Who you gonna believe me or your dog you know so so like who are you gonna believe Titus or the ROM right so okay yeah no no no no I I understand that but the rambam's drawing no no the rambam's drawing is the bik seven branches went over so kabad bases the eight eight under rambam's drawing of the seven yeah yeah so again I'm not uh you know there are articles about this you can you can check into it what's the source of the rambam and how accurate it is but I'm just raising the point that there literally were pictures uh in the uh mishna Torah uh itself now the rambam of course does not indicate any sources he has statements uh doesn't tell you this is from the gamorra or in the gamor there's Aus and the ram is obviously posing like a given opinion he doesn't say and there were two reasons why the RAM and the rabam addresses why he doesn't mention sources number one the argument is is that that's going to recreate the very problem that he's trying to avoid the rambam's issue was people get confused with different opinions going here and there and here and there I want to just give people a final rule if I start introducing sources Divergent opinions as some other later codes did some other later codes will go through different opinions and then tell you why they come out a certain way that's going to take away the Simplicity of my presentation that's reason number one reason number two is actually a very very interesting idea and that is he didn't want to represent opinions as the views of isolated rabbis he wanted everything to have the full authority of the to he says I'm not telling you listen to this because this is reab yanan's View rather this is the to meaning once you start attributing it to individual people fact this explains a bit of a perplexing thing kazal say you are supposed to say things in the name of the person that you got it and the rambam Never attributes things to anybody but part of it is because he doesn't want the truth to depend on a personality he wants it to be now I'll get to the controversy this was a source of immense controversy uh in the on the M Torah itself this is independent of the morim controversies there were more discreet controversies regarding the mishna Torah and the rambam himself was occasionally in trouble because people would ask the r we're going to see some of the letters what is the source of the statement that you made here and there were times where the rambam said can't find it because let me explain why the nature of gamor is the following there are certainly areas in Chas which are the primary source of something let's in fact I think the example was IR mlat where does the tal discuss Cities of Refuge it's mainly in the second chapter of maros so 90% of the laws of a miklat can be found in discussions in the second chapter of maros but that's 90% the way the gamor is organized in the middle of anything there may be a reference to something in the middle of M there may be some law of chabas in the middle of M there may be some law of divorce in the middle of M chabas there may be a law about AA and in the middle of Kos as there is there are laws of chabas so there is a primary location butas are scattered through throughout the whole breath of the Babylonian and Jerusalem pet so this apparently was one of the 10% the rambam was asked about a certain law about IR mlot Cities of Refuge and the rambam said you know I went through the second peric of maros bav Yi TOA I couldn't find it I can't remember where it is he said he can't I surely got it somewhere by the way I mean ganas I know exactly that feeling I mean I I often have uh faced with that very predicament but even the ramban even the ramban couldn't always trace it and he actually expressed regret that he didn't provide he didn't want to put sources in the mission Torah but maybe he could have written a companion volume and annotated in which he would have he would have given the sources so you see that the rambam himself uh was occasionally not not that often by the way most of the time he you know answered the question but there were times that the rambam himself was lost now if you know the commentators that are written on the rambam one of their main jobs their main jobs is to give the talmudic sources for everything the ram says so today it's not so much of a problem look at the K mishna you look at the mishna the test of Mna was the author of you will see the sources of the r but to this very day it's not 100% to this very day there are in the r in which the sources are elusive keski wrote a safer to fill in a lot of the gaps and even after his work which filled in quite a few gaps there are things here and there Loya come up so the issue of not having the sources does raise a very very difficult problem uh and the like okay so we talk about the language okay now another thing another idea of mishna Torah so mishna Torah means double Torah right but another Point that's interesting is that obviously the word mishna Torah seems to remind you of mishna the work called Mish and it's pretty clear although the rambam does not articulate it explicitly that The rambam Envision this as like another mishna because in many ways the organizational structure of the mishna Torah is somewhat similar to the structure of the work called mishna that Rudi compiled around the year 200 Ram a throne A Thousand Years Later let's look at mishna for a moment the mishna is also supposed to be a repository of T in abbreviated form there are six orders of the mishna each order is divided into tractates that are called M I'll give you an example in a moment each m is divided into chapters Kim and each parak is divided into paragraphs that are called mishna or mishnayot so for example let's take the very first tractate of the mishna the first order of the mishna the first order of the mishna is Zim the laws of Agriculture and food so Zim is the name of the S Zim has many tra case but the first TR is Bros blessings shma daving and the like soim is s Bros is M tractate Bros is divided into nine praim and each peric has X number each peric is different X number of mission now usually in citation form we drop out the Seder so somebody will just say if you want to be pedantic you would say usually people know what s something belongs to so they don't bother with the Seder they go straight to the m well the rambam's format is exactly the same although he uses different vocabulary uh the six sarum of the mishna become 14 saarim and I'll discuss the relationship the mission in a moment each sa is divided into groupings called the are divided into PR and the Pim are divided into paragraphs each one is called so the the formatting is exactly the same right mishna the Hebrew language is the same mishak Hebrew the formatting is the same and the notion of clarity and organization I'll discuss in a moment though you'll see because it's interesting point the correlation of the six orders of the mishna and the 14 books of the rambam how the rambam kind of reorganized the mishnaic Corpus and of course the rambam is keep in mind a very simple point the rambam is incorporating many many many many more times material than the mishna because the rambam is incorporating everything the gamar added to the mishna I mean so the rambam is a larger work and he's incorporating many maybe 50 times more material than the missionary itself addresses maybe a hundred times more more material than the mishna addresses okay so now let's talk about the 14 books now again this is there's no K you could just open a rambam yourself and look at it but I do want to mention the 14 books so you'll at least know what's going on uh book number one is called safer Hamada which literally means the book of fundamental knowledge this is where he talks about the fundamental principles of Judaism he talks about the laws against idolatry the laws of sanctifying God's name by martyrdom uh and the laws of Chua how you can do CH that's it's divided into Etc but that's saer Hamada the second book is called The Book of Love saer AA and that includes kashma cist Fillin things that you express your love of God in tangible ways I should add that in saer AA the rambam also gives you a sitter doesn't have a lot of the stuff we say which was added later but a basic is in sa the third safer is called Zim now Zim does correspond to Mo of the mishna H shabas H Yer right all of the holidays sers manim but a unique and interesting feature of saers manim is that in addition to separate Halos about every holiday shabas Yumer sukos PES the ramb also has a whole section on the sanctification of the new moon koses why would KES be in saers the laws of holidays simply because the Jewish holidays are based on the lunar calendar and the sanctification of roses so the rambam uses this as a vehicle for explaining not only the laws of the sanctification of the new moon but he also gives you the mathematical calculations for figuring out Roes that part in particular is extremely daunting and if you don't have some background in mathematics you're going to be kind of lost which means one of the arguments everything becomes contemporary one of the arguments for upgrading the secular education in schools is this will give you the way means of understanding the R's hes because it does involve trigonometry and a certain amount of of geometry as well in terms of angles of the Moon Etc uh and how to construct a Jewish calendar so that's the third book the order of Zim the fourth book is called nashim it's about marriage and divorce and the obligations of husbands and wives both during a marriage and after a marriage yeum is there as well that's the book of nashim uh the uh fifth book is called the book of Holiness kadus and here the rambam combines this is interesting two things that you wouldn't think belong under the same book and the ramam put them both the ramban puts in the laws against prohibited sexual relationships like incest adultery and the laws of kosas forbidden Foods so the rambam in a single book this is uh unique joins together Kash and arot because both of them are described in the Torah as ways that the Jewish people sanctify themselves so this is a bit you see already that the rambam's organization is a bit subtle and a little off the Beaten Track in some ways so in in saer kadha there are three Halas the laws of shita the laws of kasas generally and the laws of forbidden sexual relationships both for and for prohibited intercourse yeah yes Brit Mila well it is but that's expressed as love it's interesting you know some of the classification isn't so easy but Brit is in the Book of Love is expressing a loving relationship with God okay I I'm in the middle of a list right okay again there are some Mysteries the truth of the matter is I'm going to point out some places where the rambam put things in a certain area that we might have thought I'll get to it let me try to get through the list um the the one two 3 four five the sixth book it's an unusual term but it's it's translatable half ha is a rinic term mishnaic term meaning articulation verbalization the ramam devotes a book to the laws that apply to vows and Oaths and the Z and the like so if you want to know where you could see the laws of the na it's in the book of things that arise out of the vows and Oaths that are self-imposed that's called then we come to the next book Zim which is the same name this is the same name as the first order of the mishna that deals with agriculture truma Maser shita these are not in the sh later only included the laws that applied the r includes everything now I just want to point out a fascinating difference here in the Mish order of you have a lot of right the first is prayer Bening and then you have Trum all of this was put under Zim in fact one might ask why is BR inim it's not about agriculture but the answer is well yeah but you got to make blessings before and after you eat so we stick it with the food the ramb divies up Zim in a very different way the toen of is not in his book of Zim it's in the book OFA prayer is in the book of AA saim is the rest of the order of Zim in the m truma know mixing breeds and the like after I finish the list I will try to correlate the six orders of the mishna and the 14 but let's let's try to just get through the for now the fourth order of the mishna you'll remember are sacrifices Corban the rambam now this is a bit of a problem unless you're going to go with the idea that he has to come up with 14 books The Ram divides out into two different books book one is called the book of aod divine service and book two is called the book of Corban now this is an odd division because one could have put everything as Corban but the division is this aod deals with construction of the temple and the daily and Shabbat communal services the carbon tamid the mus the second book deals with the private corbon that people bring such as Corban p and Corban sin offering so the ramb uses the first book for building of the temple the rules for kohanim in terms of mum blemishes and the coronos of the and the the second book is Corb now again let illustrate two things I'm going to stop here let me illustrate two things how the r split things the laws of P that pertain to and mat and the Seder is in the book of Zim in h but the laws of Corban P when there was a temple are not with the laws of they are in the book of Corban okay so something like PES is split same thing with yum Kipper the laws of yum Kipper as a fast day is in the book of the laws of theer the is in the uh book of bodan Corban right so the fact that it's all yam Kipper doesn't mean it was put in the same place conceptually it's dealing with two different things okay uh we didn't finish list we'll hold it over to next week and then next week we'll try to correlate the mishna and the ROMs 14 books and and see the differences there