Chapter Previewהַקְדָּמָה
In this chapter, we learn how a Yid must approach the physical world. The Rambam warns us against the mistake of thinking that the way to overcome the yetzer hara and bad middos is to go to the opposite extreme of asceticism. A person might think he should completely deny himself meat, wine, a nice home, or fine clothing, and live like a hermit or a pagan priest. The Rambam teaches us that this is a bad path and is actually forbidden.
Instead, we are guided to see that Hashem wants us to live in the world and serve Him through the physical. We learn the proper Torah perspective on fasting, vows, and self-mortification, showing how our Sages discouraged us from forbidding things that the Torah has already permitted. The goal is to use everything in this world to strengthen our bodies and minds for the avodah of Hashem.
All introductions, summaries, and contextual notes are the editor's commentary and are not part of the original text.אַלע הַקְדָּמוֹת, סִכּוּמִים, און הערות זענען דעם רעדאַקטאָר'ס באַמערקונגען און זענען נישט קיין טייל פונעם אָריגינעלן טעקסט.
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הָאִסּוּר לִפְרשׁ מִן הָעוֹלָם וּלְסַגֵּף אֶת הַגּוּףHalacha 1 · The Prohibition Against Asceticism and Excessive Self-Mortification
שֶׁמָּאPerhapsיֹאמַרwill sayאָדָםa personהוֹאִילsinceוְהַקִּנְאָהand envyוְהַתַּאֲוָהand desireוְהַכָּבוֹדand honorוְכַיּוֹצֵאand the likeבָּהֶםof themדֶּרֶךְa pathרָעָהevilהֵןthey areוּמוֹצִיאִיןand removeאֶת—הָאָדָםthe personמִןfromהָעוֹלָם.the worldאֶפְרשׁI will separateמֵהֶןfrom themבְּיוֹתֵרexceedinglyוְאֶתְרַחֵקand I will distance myselfלַצַּדto the sideהָאַחֲרוֹן.extremeעַדuntilשֶׁלֹּאthat notיֹאכַלhe will eatבָּשָׂרmeatוְלֹאand notיִשְׁתֶּהhe will drinkיַיִןwineוְלֹאand notיִשָּׂאhe will marryאִשָּׁהa wifeוְלֹאand notיֵשֵׁבhe will dwellבְּדִירָהin a dwellingנָאָהpleasantוְלֹאand notיִלְבַּשׁhe will wearמַלְבּוּשׁclothingנָאֶהfineאֶלָּאexceptהַשַּׂקthe sackclothוְהַצֶּמֶרand the woolהַקָּשֶׁהcoarseוְכַיּוֹצֵאand the likeבָּהֶןof themכְּגוֹןsuch asכֹּהֲנֵיpriests ofהָעוֹבְדֵיthe worshippers ofכּוֹכָבִים.starsגַּםalsoזֶהthisדֶּרֶךְa pathרָעָהevilהִיאit isוְאָסוּרand it is forbiddenלֵילֵךְto walkבָּהּ.in itהַמְהַלֵּךְthe one who walksבְּדֶרֶךְin pathזוֹthisנִקְרָאis calledחוֹטֵא.a sinnerשֶׁהֲרֵיfor beholdהוּאitאוֹמֵרsaysבְּנָזִירconcerning a naziriteבמדברBamidbarו6יא11"וְכִפֶּרand he shall atoneעָלָיוfor himמֵאֲשֶׁרfor thatחָטָאhe sinnedעַלagainstהַנָּפֶשׁ".the soulאָמְרוּsaidחֲכָמִיםthe Sagesוּמָהand whatאִםifנָזִירa naziriteשֶׁלֹּאwhoפֵּרַשׁabstainedאֶלָּאonlyמִןfromהַיַּיִןthe wineצָרִיךְneedsכַּפָּרָהatonementהַמּוֹנֵעַthe one who deprivesעַצְמוֹhimselfמִכָּלfrom everyדָּבָרthingוְדָבָרand thingעַלuponאַחַתoneכַּמָּהhow muchוְכַמָּה.and how muchלְפִיכָךְthereforeצִוּוּcommandedחֲכָמִיםthe Sagesשֶׁלֹּאthat notיִמְנַעshall depriveאָדָםa personעַצְמוֹhimselfאֶלָּאexceptמִדְּבָרִיםfrom thingsשֶׁמְּנַעְתּוֹthat prohibited himהַתּוֹרָהthe Torahבִּלְבַד.aloneוְלֹאand notיְהֵאshall he beאוֹסֵרforbiddingעַצְמוֹhimselfבִּנְדָרִיםwith vowsוּבִשְׁבוּעוֹתand with oathsעַלuponדְּבָרִיםthingsהַמֻּתָּרִים.the permittedכָּךְthusאָמְרוּsaidחֲכָמִיםthe Sagesלֹאis notדַּיֶּךָenough for youמַהwhatשֶּׁאָסְרָהthat prohibitedתּוֹרָהthe Torahאֶלָּאbutשֶׁאַתָּהthat youאוֹסֵרforbidעָלֶיךָupon yourselfדְּבָרִיםthingsאֲחֵרִים.otherוּבַכְּלָלand in categoryהַזֶּהthisאֵלּוּtheseשֶׁמִּתְעַנִּיןwho fastתָּמִידconstantlyאֵינָןthey are notבְּדֶרֶךְon a pathטוֹבָה.goodוְאָסְרוּand forbadeחֲכָמִיםthe Sagesשֶׁיְּהֵאthat should beאָדָםa personמְסַגֵּףafflictingעַצְמוֹhimselfבְּתַעֲנִית.with fastingוְעַלand uponכָּלallהַדְּבָרִיםthe thingsהָאֵלּוּtheseוְכַיּוֹצֵאand the likeבָּהֶןof themצִוָּהcommandedשְׁלֹמֹהShlomoוְאָמַרand saidקהלתKohelesז7טז16"אַלdo notתְּהִיbeצַדִּיקrighteousהַרְבֵּהoverlyוְאַלand do notתִּתְחַכַּםmake yourself wiseיוֹתֵרexcessivelyלָמָּהwhyתִּשּׁוֹמֵם":should you make yourself desolate
The Rambam explains that Judaism rejects extreme asceticism, such as refraining from permitted pleasures like meat, wine, or marriage, and instead advocates for the middle path.
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הַנְהָגַת הָאָדָם בְּכָל מַעֲשָׂיו לְשֵׁם שָׁמַיִםHalacha 2 · Directing All of One's Physical Activities and Desires Solely for the Service of Hashem
צָרִיךְNeedsהָאָדָםthe personשֶׁיְּכַוִּןthat he directלִבּוֹhis heartוְכָלand allמַעֲשָׂיוhis actionsכֻּלָּםall of themלֵידַעto knowאֶת—הַשֵּׁםthe NameבָּרוּךְblessedהוּאHeבִּלְבַד,aloneוְיִהְיֶהand shall beשִׁבְתּוֹhis sittingוְקוּמוֹand his risingוְדִבּוּרוֹand his speakingהַכּלeverythingלְעֻמַּתtowardזֶהthisהַדָּבָר.thingכֵּיצַד?How soכְּשֶׁיִּשָּׂאWhen he buysוְיִתֵּןand sellsאוֹorיַעֲשֶׂהdoesמְלָאכָהmelachaלִטּלto takeשָׂכָר,paymentלֹאnotיִהְיֶהshall it beבְּלִבּוֹin his heartלִקְבֹּץto gatherמָמוֹןmoneyבִּלְבַד,aloneאֶלָּאratherיַעֲשֶׂהhe should doדְּבָרִיםthingsהָאֵלּוּtheseכְּדֵיin orderשֶׁיִּמְצָאthat he findדְּבָרִיםthingsשֶׁהַגּוּףthat the bodyצָרִיךְneedsלָהֶםthemמֵאֲכִילָהfrom eatingוּשְׁתִיָּהand drinkingוִישִׁיבַתand dwelling ofבַּיִתa houseוּנְשִׂיאַתand marrying ofאִשָּׁה.a wifeוְכֵןAnd soכְּשֶׁיֹּאכַלwhen he eatsוְיִשְׁתֶּהand drinksוְיִבְעלand engages in relationsלֹאnotיָשִׂיםshould he placeבְּלִבּוֹin his heartלַעֲשׂוֹתto doדְּבָרִיםthingsהָאֵלּוּtheseכְּדֵיin orderלֵהָנוֹתto enjoyבִּלְבַדaloneעַדuntilשֶׁנִּמְצָאit is foundשֶׁאֵינוֹthat he does notאוֹכֵלeatוְשׁוֹתֶהand drinkאֶלָּאexceptהַמָּתוֹקthe sweetלַחֵךְto the palateוְיִבְעלand engage in relationsכְּדֵיin orderלֵהָנוֹת,to enjoyאֶלָּאratherיָשִׂיםhe should placeעַלuponלִבּוֹhis heartשֶׁיֹּאכַלthat he eatוְיִשְׁתֶּהand drinkכְּדֵיin orderלְהַבְרוֹתto make healthyגּוּפוֹhis bodyוְאֵיבָרָיוand his limbsבִּלְבַד.aloneלְפִיכָךְThereforeלֹאnotיֹאכַלshould he eatכָּלallשֶׁהַחֵךְthat the palateמִתְאַוֶּהdesiresכְּכֶלֶבlike a dogוַחֲמוֹרand a donkeyאֶלָּאratherיֹאכַלhe should eatדְּבָרִיםthingsהַמּוֹעִילִיםthat are beneficialלַגּוּףto the bodyאִםwhetherמָרִיםbitterאִםwhetherמְתוּקִים.sweetוְלֹאand notיֹאכַלshould he eatדְּבָרִיםthingsהָרָעִיםthat are badלַגּוּףto the bodyאַףevenעַל·פִּיthoughשֶׁהֵןthat they areמְתוּקִיםsweetלַחֵךְ.to the palateכֵּיצַד?How soמִיOneשֶׁהָיָהwhose wasבְּשָׂרוֹhis fleshחַםhotלֹאnotיֹאכַלshould he eatבָּשָׂרmeatוְלֹאand notדְּבַשׁhoneyוְלֹאand notיִשְׁתֶּהshould he drinkיַיִן,wineכָּעִנְיָןlike the matterשֶׁאָמַרthat saidשְׁלֹמֹהShlomoדֶּרֶךְby way ofמָשָׁלparableמשליProverbsכה25כז27"אָכלEating ofדְּבַשׁ"honeyוְגוֹ'.and so onוְשׁוֹתֶהand he drinksמֵיwater ofהָעֳלָשִׁיןthe endivesאַףevenעַל·פִּיthoughשֶׁהוּאthat it isמַרbitterשֶׁנִּמְצָאso that it is foundשׁוֹתֶהdrinkingוְאוֹכֵלand eatingדֶּרֶךְby way ofרְפוּאָהmedicineבִּלְבַדaloneכְּדֵיin orderשֶׁיַּבְרִיאthat he become healthyוְיַעֲמֹדand standשָׁלֵםwholeהוֹאִילsinceוְאִיand notאֶפְשָׁרpossibleלָאָדָםfor a personלִחְיוֹתto liveאֶלָּאexceptבַּאֲכִילָהwith eatingוּשְׁתִיָּה.and drinkingוְכֵןAnd soכְּשֶׁיִּבְעלwhen he engages in relationsלֹאnotיִבְעלshould he engage in relationsאֶלָּאexceptכְּדֵיin orderלְהַבְרוֹתto make healthyגּוּפוֹhis bodyוּכְדֵיand in orderלְקַיֵּםto preserveאֶת—הַזֶּרַע.the seedלְפִיכָךְThereforeאֵינוֹhe does notבּוֹעֵלengage in relationsכָּלallזְמַןtimeשֶׁיִּתְאַוֶּהthat he desiresאֶלָּאratherכָּלallעֵתtimeשֶׁיֵּדַעthat he knowsשֶׁהוּאthat heצָרִיךְneedsלְהוֹצִיאto emitשִׁכְבַתemission ofזֶרַעsemenכְּמוֹlikeדֶּרֶךְthe way ofהָרְפוּאָהthe medicineאוֹorלְקַיֵּםto preserveאֶת—הַזֶּרַע:the seed
The Rambam explains that a person must direct all of his physical activities, including eating, drinking, business, and marital relations, toward maintaining his health so that he has the strength to serve Hashem.
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הַנְהָגַת הַגּוּף וְכָל הַמַּעֲשִׂים לְשֵׁם שָׁמַיִםHalacha 3 · Directing All Physical Actions and Bodily Health for the Sake of Heaven
הַמַּנְהִיגOne who conductsעַצְמוֹhimselfעַלaccording toפִּי·הָרְפוּאָה.medicineאִםifשָׂםhe placesעַלuponלִבּוֹhis heartשֶיִּהְיֶהthat should beכָּלall ofגּוּפוֹhis bodyוְאֵיבָרָיוand his limbsשְׁלֵמִיםhealthyבִּלְבַדaloneוְשֶׁיִּהְיוּand that should beלוֹto himבָּנִיםchildrenעוֹשִׂיןdoingמְלַאכְתּוֹhis workוַעֲמֵלִיןand toilingלְצָרְכּוֹfor his needאֵיןis notזוֹthisדֶּרֶךְa pathטוֹבָה.goodאֶלָּאratherיָשִׂיםhe should placeעַלuponלִבּוֹhis heartשֶׁיְּהֵאthat should beגּוּפוֹhis bodyשָׁלֵםhealthyוְחָזָקand strongכְּדֵיin orderשֶׁתִּהְיֶהthat should beנַפְשׁוֹhis soulיְשָׁרָהuprightלָדַעַתto knowאֶת—ה'.Hashemשֶׁאִיfor it is impossibleאֶפְשָׁר·שֶׁיָּבִיןthat he understandוְיִשְׂתַּכֵּלand contemplateבַּחָכְמוֹתin the wisdomsוְהוּאand heרָעֵבis hungryוְחוֹלֶהand sickאוֹorאֶחָדoneמֵאֵיבָרָיוof his limbsכּוֹאֵב.painsוְיָשִׂיםand he should placeעַלuponלִבּוֹhis heartשֶׁיִּהְיֶהthat should beלוֹto himבֵּןa sonאוּלַיperhapsיִהְיֶהhe will beחָכָםwiseוְגָדוֹלand greatבְּיִשְׂרָאֵל.in Israelנִמְצָאit turns outהַמְהַלֵּךְthe one who walksבְּדֶרֶךְin a pathזוֹthisכָּלall ofיָמָיוhis daysעוֹבֵדservesאֶת—ה'Hashemתָּמִיד.constantlyאֲפִלּוּevenבְּשָׁעָהat the timeשֶׁנּוֹשֵׂאthat he conducts businessוְנוֹתֵן·וַאֲפִלּוּand evenבְּשָׁעָהat the timeשֶׁבּוֹעֵל.that he has marital relationsמִפְּנֵיbecauseשֶׁמַּחֲשַׁבְתּוֹthat his thoughtבַּכּלin everythingכְּדֵיis in orderשֶׁיִּמְצָאthat he findצְרָכָיוhis needsעַדuntilשֶׁיִּהְיֶהthat will beגּוּפוֹhis bodyשָׁלֵםhealthyלַעֲבֹדto serveאֶת—ה'.Hashemוַאֲפִלּוּand evenבְּשָׁעָהat the timeשֶׁהוּאthat heיָשֵׁןsleepsאִםifיָשֵׁןhe sleepsלְדַעַתwith intentכְּדֵיin orderשֶׁתָּנוּחַthat should restדַּעְתּוֹhis mindעָלָיוupon himוְיָנוּחַand should restגּוּפוֹhis bodyכְּדֵיin orderשֶׁלֹּאthat notיֶחֱלֶהhe fall illוְלֹאand notיוּכַלhe will be ableלַעֲבֹדto serveאֶת—ה'Hashemוְהוּאand heחוֹלֶה,is sickנִמְצֵאתit turns outשֵׁנָהsleepשֶׁלּוֹhisעֲבוֹדָהserviceלַמָּקוֹםto the Omnipresentבָּרוּךְblessedהוּא.is Heוְעַלand onעִנְיָןmatterזֶהthisצִוּוּcommandedחֲכָמִיםthe Sagesוְאָמְרוּand saidמשנהMishnahאבותAvosב2יב12"וְכָלand all ofמַעֲשֶׂיךָyour deedsיִהְיוּshould beלְשֵׁםfor the sake ofשָׁמַיִם".Heavenוְהוּאand that isשֶׁאָמַרwhat saidשְׁלֹמֹהShlomoבְּחָכְמָתוֹin his wisdomמשליProverbsג3ו6"בְּכָלin all ofדְּרָכֶיךָyour waysדָעֵהוּknow Himוְהוּאand Heיְיַשֵּׁרwill make straightאֹרְחֹתֶיךָ":your paths
The Rambam explains that maintaining physical health and engaging in daily activities should not be done for personal pleasure, but rather to keep the body strong to serve Hashem.
Chapter Summaryסִכּוּם
The chapter begins by condemning asceticism and self-mortification, explaining that one who abstains from permitted physical pleasures, like wine or meat, is called a sinner, just as the Torah requires a nazir to bring a sin offering. The Rambam quotes our Sages who ask if what the Torah prohibited is not already enough for us, and he warns against making vows to forbid permitted things or fasting constantly. He concludes by citing Shlomo HaMelech's warning in Koheles not to be overly righteous, showing that the true path of a chacham is to serve Hashem with a healthy, balanced body and mind without resorting to extreme self-denial.
לְמַעֲשֶׂהWhat To Take Home
It is easy to think that to be a good Jew, we must run away from the physical world, fast, and deny ourselves any pleasure. But the Rambam teaches us a beautiful, life-changing truth: Hashem created this world for us to live in it, not to escape it. When you deny yourself the permitted pleasures of this world, the Torah calls you a sinner! Hashem does not want you to be a hermit; He wants you to bring holiness into your everyday physical life.
The secret of this avodah is in your intention. When you eat a good meal, sleep, or go to work, do not do it just for the raw physical pleasure or to amass wealth. Do it with the conscious thought: "I am taking care of my body so that I have the strength, health, and peace of mind to learn Torah, do mitzvos, and serve Hashem." When you live this way, your physical acts are elevated. Your eating becomes a holy service, and even your sleep is considered an avodah to the Creator.
Today, before you eat a meal or go to sleep, stop for three seconds and say to yourself: "I am doing this to give my body the strength to serve Hashem."