On the final day of Pesach 5744 (1984), the Rebbe launched a drive for the daily study of Mishneh Torah.
The Rebbe composed a learning schedule (moreh shiur) that was comprised of 1,000 units (the numerical equivalent of the phrase “mishneh torah”), including 983 chapters of laws as well as 17 extra units based on the lengthy introductions and nuscha’os (liturgical texts) found in Mishneh Torah.
The Rebbe suggested that the study commence on the following Sunday, 28 Nissan, in order to complete the cycle 339 days later, on the anniversary of Rambam’s birth (Erev Pesach, 14 Nissan).
For those who are not yet able to cover three chapters each day, the Rebbe suggested a one-chapter-a-day cycle. In its conception, he compared these options to the two customs in reading the Torah—completing the public reading cycle in the course of three years, or just a year. Eventually, it became the prevailing custom to complete the weekly Torah reading cycle in one year by dividing the Torah into 54 Torah portions.
Similarly, the Rebbe greatly emphasized the three-chapter-a-day approach in studying Mishneh Torah, facilitating its annual completion. At every opportunity, the Rebbe passionately promoted the daily Rambam, specifically discussing the current topic of the three-chapters-a-day cycle. To further promote this study, the Rebbe instituted Siyumei HaRambam—celebratory public completions of the cycle.
The Rebbe also established a parallel study of Sefer HaMitzvos for women and children, matching each day’s topics in Mishneh Torah with their brief outline in Sefer HaMitzvos (see below, at length).
Benefits of Joining the Daily Study
There are many benefits to the daily study of Rambam—useful and practical, as well as mystical and messianic.
Practically
This is your chance to learn and eventually remember the entire Torah, the detailed laws of all 613 commandments. There is a mandatory obligation to know these laws, as clearly stated in the Alter Rebbe’s Laws of Torah Study: “There is an obligation to fulfill all the laws of all the 613 commandments in thought, speech, and action,” the requirement of speech and thought meaning studying and recalling the laws.
Knowing the Entire Torah
Like its predecessor, this attack falls flat. The purpose of promoting the study of Mishneh Torah is not to enable laymen to issue halachic decisions, but rather, in order to practically enable each person to fulfill their duty to study the entire Torah—an obligation clearly spelled out in the Shulchan Aruch of the Alter Rebbe, in his Laws of Torah Study. While we may be unable to study every dimension of the Torah in its entirety, we may still fulfill this duty by studying at least all of the Torah’s laws. Studying all four divisions of Shulchan Aruch is clearly insufficient as far as this duty is concerned, for they cover only those of the Torah’s laws that remain presently applicable (representing a fraction of the Torah’s total laws). Rambam’s Mishneh Torah, on the other hand, literally covers the entire body of Torah laws.
Challenging for Its Own Sake
Besides the above counter-arguments, we should not be concerned by the charges against learning Mishneh Torah, for those who make them are insincere in their self-righteousness. Were we to turn the tables and ask them how they plan on studying the laws of the entire Torah without joining our daily study of Mishneh Torah, they will reverse their overly-studious position, claiming that they have other things to do now… In nice Torah-Chassidic terminology, perhaps they are engaged in other “services” like making a dirah betachtonim, “a home for G-d in the lower realms”—for which they need to first make themselves lowly… only then will they consider studying learning the entire Torah…
Unity
Mystically, joining this study cements the enormous, even global unity between all segments of the Jewish people (see footnote). It also encourages us to share a common topic of Torah in our daily discussions and interactions.
Even Without Proper Understanding
The Previous Rebbe instituted the daily study of Chitas—Chumash, Tehillim, and Tanya—as a practice applicable equally to everyone in our times, much as he himself is a leader for every person in our times. The weekly portion of Chumash is divided between the seven days of the week; Tehillim is divided between the days in the month; and Tanya is divided according to the days in the year. Some mistakenly assume that these study cycles are simply part of our overall obligation to study Torah. If this were the case, then studying the daily portion of Tanya would only apply to someone who is sufficiently familiar with the terminology and mystical concepts it contains, since Tanya is part of the Oral Law, the study of which requires comprehension to fulfill one’s duty. The truth, however, is that the study of Chitas is mainly connected to and for the sake of one’s very life and soul—chayei nafsho. Just as one recites the daily portion of Chumash and Tehillim even if he does not understand what he is reading, there is good reason to do the same with the daily Tanya.
A similarly concept applies to the more recent practice of studying a daily portion of Rambam. (Editor’s Note: It has been pointed out by chassidim that the opening word of the Rebbe’s inaugural discourse, Basi LeGani, alludes to the four daily study cycles for which the Rebbe strongly campaigned, in their precise order: Basi is spelled beis, alef, taf, yud, which are the initials of the opening words of the Chumash (“bereishis”—beis), Tehillim (“ashrei”—alef), Tanya (“tanya”—taf), and Mishneh Torah (“yesod”—yud).)
Seeing the daily Rambam from this perspective—as a channel to our Rebbe, who serves as a lifeline to every Jew—lends strong halachic significance. Also, this study was instituted by a great Torah authority, the Leader of our Generation, and has been accepted and implemented by thousands of Jews worldwide, in ever growing numbers.
Torah Is the Greatest Unifier of Jews
Torah study in general serves to unite a Jew with the Supreme Knowledge and Will of G-d in “a wonderful union, like which there is none other.” Additionally, Torah unites Jews with one another. Torah is eternal. Hence, the bond forged between Jews through Torah is also eternal. This is enhanced when a number of Jews study the very same subject in Torah. Especially when this common subject is studied simultaneously. The above-mentioned unity of Jews through Torah can be achieved by learning any topic. However, the ultimate unity is produced by learning something which in itself encompasses the entire Torah. In this way, the subject matter itself is a unifying one.
