546 —הערות על מנין המצוות, אמונה, וצער בעלי חיים

B"H, 24 Mar-Cheshvan, 5710.

Haraha"g vavac"h iy"a nu"m zaken veyashev beyshiva etc. Mehor"y Yosef Shtaif

Shalom u'Vrachah!

In response to your letter, I acknowledge receipt of your book "Mitzvos Hashem" and the booklet "Derush Petichah to Hilchos Niddah." We have sent you separately from our own publications: Sefer HaMaamarim of my father-in-law the Rebbe shlita, Kuntres Limud HaChassidus, and Kovetz Lubavitch booklet 10.

As in my previous letter, I will again offer some brief comments:

a) In your introduction at the beginning regarding the number of mitzvos being 613—see the introduction to Sefer HaMitzvos of Rav Saadia Gaon by Rabbi Perla, who brings sources from Shas, Midrash Pesikta etc., quoted from this book. He questions R. Yosef ben Balaam and the Tashbetz at the end of Zohar HaRakia who say that the number is not exact or not for halachic ruling. One should add to these references places in Zohar and Tikunei Zohar where the number 613 (or 248 positive and 365 negative commandments) is mentioned but are too numerous to count. I will only cite: Introduction to Raaya Mehemna (Zohar III 92b), Zohar I 24a, 170b, 253a; Introduction to Tikunei Zohar several times; and more. In the Zohar printed in Yerushalayim 5700 with notes Nitzei Zohar at the beginning of volume I—the publisher collected and arranged all mitzvos mentioned in Raaya Mehemna.

b) In your book at its beginning: whether the mitzvah is to know or to believe—see Rambam in Yad HaChazakah (which comes after Sefer HaMitzvos), who writes "to know." See also Sefer HaMitzvos published in New York some years ago; in the Arabic manuscript of Sefer HaMitzvos this is also Rambam's wording—it can also be interpreted as "to know," not "to believe." See also Kuntres Limud HaChassidus mentioned above chapter 10 onward.

c) There: whether "Anochi" counts among the mitzvos—see Mitzvas Emunas HaElokus in Sefer HaMitzvos by tzt"z on this.

d) Siman 2: Whether Bnei Noach were commanded regarding partnership—see similarly in Sefer HaMitzvos by tzt"z Mitzvas Achdus Hashem. Elsewhere it is noted that those who hold they are not commanded include Rama Orach Chaim end of siman 156; Tosafos d.h. Shema Bechoros 2b; Sanhedrin 63b d.h. Asur; Ran end of Avodah Zarah chapter one; Riva Nizikin section five. But in Shut Veshav Hakohen section 138 and Shut Shaar Ephraim section 24 they hold that they are warned about it. I do not currently have these books at hand.

e) Regarding Techiyas Hameisim—in Kovetz Lubavitch mentioned above which was sent to you this is explained at length with sources.

f) At its end: regarding tzaar baalei chaim being a Torah prohibition—I saw that some cite clarification of Rambam's view and his source—from what he writes in Moreh Nevuchim part III chapter XVII that it is a Torah prohibition based on (Bamidbar 22:32): "Why did you strike your donkey?" Similarly in Midrash Hagadol there based on Rabbi Yochanan. See also BeAr'a DeRabbanan and Afra DeRabbanan on this topic.

g) In Derush Petichah at its beginning: In a note quoting Tikunei Zohar (in additions Tuv): sixty orders of Mishnah (and Gra emends to sixty tractates), which ascend to six hundred and sixty thousand. He explains that ascending to six hundred refers to six hundred orders before Rabbi and six hundred thousand perhaps hints at six hundred thousand letters in Torah. But according to this it is unclear: a) The expression "ascend to six hundred." b) What is the connection between tractates/orders and six hundred thousand letters? In my opinion based on what is known that every level of holiness contains ten within ten within ten etc., so too specifically within Torah as explained in Likkutei Hashas by Arizal (end of Shabbos), whose root is vav which includes ten etc., up to sixty myriads. Thus we understand "ascend," because these sixty themselves when each includes ten ascend to six hundred; when each ten includes another ten etc., they ascend to six hundred thousand. The number six hundred thousand is precise because Mishnah shares letters with Neshamah (see Taamei Mitzvos by R. Chaim Vital Parshas Vaeschanan and Pri Etz Chaim Shaar Hanhagas Halimud), and the number of root souls (see Tanya ch.37) is six hundred thousand; therefore Mishnah must also have this number. What Tikunei Zohar writes initially about ascending first to six hundred means as if written: ascend to six hundred (and so on until) sixty myriads.

I conclude with blessing and wishes for all good.

Summary

The Rebbe provides detailed scholarly notes on mitzvah enumeration, faith versus knowledge as a commandment, halachic issues for Bnei Noach, sources for tzaar baalei chaim being a Torah law, mystical numerology related to Mishnah orders and souls, encouraging thorough study with referenced sources.