Does it matter which edition I use to learn the daily Rambam?

 

Question:

I know that when it comes to the hakdama (introduction) of the Rambam we don’t use the Rambam Le’am edition for the daily shiur.

My question is about the Seder Hatefillah, I know there are different versions in the various editions, which one is the best one to use? Because some are much shorter than the other. And do we know the Rebbe’s personal custom?

 

Answer:

The reason many don’t use the Rambam Le’am for the first few shiurim of the cycle, is because it combines the counting of mitzvos (with  their sources in the Torah) with the order of Halachos, even though they were written separately and are supposed to be learned on separate days. (First all the positive mitzvos with their p’sukim, followed by all negative mitzvos with their p’sukim, and then all mitzvos (positive and negative) as they are set up in the order of the Rambam, without the p’sukim).

Regarding the Seder Hatefillah: Generally, Kisvei Yad Teiman are known to be most accurate. The Kapach, Shilat (Rambam Meduyak), Makbili (Mifal Mishnah Torah), and Even Yisroel (Steinsaltz, Mishnah Torah Hamevuar) follow these manuscripts, with slight variation from one to another.

Nonetheless, the reality is that the printed versions are the ones which were accepted throughout Klal Yisroel and were studied by Gedolei Yisroel over the generations.

I don’t think it’s possible to know with certainty the Rebbe’s personal custom. The Rebbe was seen in public many times with the Rambam Le’am (and sometimes with a regular Rambam).

In sichos, the Rebbe discusses both the printed version as well as the Yemenite manuscripts. Often, the Rebbe gives preference for one over the other, depending on the context.

Incidentally, when it comes to Seder Hatefillah, the Rebbe points out that in the manuscript of Sefer Ahavah (knows as Sefer Hachasum, which is the basis for the Rambam Meduyak) which was edited by the Rambam, the book concludes with Hilchos Milah, and Seder Hatefillah is an addendum after the conclusion of the Sefer.

 

Sources:

ספר אהבה בפרט – ראה לקו״ש חכ״ה ע׳ 54 הערה 1. כט ע׳ 67 הע׳ 56.

אמנם להעיר שבהמורה שיעור נכתב בסיום השיעור וכו’ המתאים רק בנוסח הקצר, משא”כ בכת״י תימן אינו מסתיים בוכו’ כ”א בסיום הקטע. וככל הנראה כ״ה במורה שיעור בכלל.

וראה הנסמן בקובץ צרפת פרצת תשרי תשפ״ה.

 

 

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