And that which called me to write this composition is that which I saw that the Talmud does to the Mishnah something which is impossible to arrive at by reasoning ever. As it brings fundamental principles and it says that this mishnah is testifying about such and such a matter, that this mishnah is lacking words and the correction of the words should be like so, or that this mishnah is from x and his opinion is such; and it also adds to its words and removes from them and reveals its reasons. And I saw that when [the present] composition will be done on all of the Mishnah according to the matter that I will elucidate, four great purposes will [be accomplished].

The one is that we teach the correct explanation of the Mishnah and the meaning of its words. As if you were to ask the greatest of the Geonim about the explanation of a law of the Mishnah, he would not be able to tell you anything unless the knew the Talmud of that law by heart; or he would say to you, "I will see that which is [written] about it in the words of the Talmud." As it is not possible for a man – unless he is an expert in reseach – to know all of the Talmud by heart; and all the more so in that one law of the Mishnah is explained in four or five pages – since one matter leads to another and [to] arguments and objections and rebuttals – to the point that he will not know [how] to choose the concise [conclusion] from the [Talmud's] explanation of the Mishnah.

And behold, what will he do about a law the explanation and legal decision of which is only completed in two or three tractates?

And the second purpose is the decisions, since I will tell you in the explanation of each law, according to [which of the various opinions] is the law.

And the third goal is to be like an introduction to anyone who is a beginner to the research of wisdom. And he can gather from it a path to check speech and its clarification, and he will then be like one who encompasses all of the Talmud in his mind. And it will be a great assistance to him in all of the Talmud.

And the fourth goal is that it be a mnemonic for the one who [studied] and knew [the Talmud, such that] all that he read will always be present in front of his eyes, and his [knowledge of] Mishnah and Talmud will be arranged in his mouth.

And when I depicted these matters to myself, 'I shook my garment' (hastened) to write that which I proposed to do. And my interest in this composition of the Commentary of the Mishnah is like [that of its] explanation by the Talmud. And [so,] I choose the true explanations and push off the explanations that appear to be rejected in the Talmud; and I will reveal the causes and the reasons for which a disagreement between the disputants occurred in some of the disagreements, and according to who is the law as it is elucidated in the Talmud.

And in all of this matter, I will keep to being short in [my wording], so as not to confound the reader – as our commentary is not [meant] to give understanding to stones, but [rather] to those that have a heart with which to understand.

And I saw [fit] that my composition be arranged according to the custom that all of the commentators practiced. And that is that I will write the words of the Mishnah until the end of [a] law, [and] afterward, I will speak about the explanation of that law, according to that which we envision and arrange. And afterwards, I will take the second law – likewise – until the end of the mishnah. And [regarding] any law that is streamlined and elucidated, I will [only] write it and we will not need to speak about it.

And you should know that in all places wherein the House of Shammai and the House of Hillel disagree, the law is always like the House of Hillel, besides in well-known [exceptions] when the law is like the House of Shammai. And only in those do I say to you that the law is like the House of Shammai when I explain them.

And so [too], the law is as it is stated by every undifferentiated (when no author is identified) mishnah that does not contain a disagreement, besides once among the [very] many. And in those unusual laws, I say to you that this undifferentiated [mishnah] was rejected and is not the law. But in other disagreements, I will not require you to spend much thought about them, but [rather] I say to you according to who the law is, immediately. And even if there will be an individual and the many, I say to you, the law is like the many.

And God should teach us to be in front of the truth and distance us from its opposite, with His help, the high and elevated God.