Arrangement of Tractates in Shas
The Rambam explains the logic of arranging the tractates in the Shas so that in principle it is according to the order in which the commandments appear in the Torah unless there is a special reason, for example, Yevamot appears first in the women's order because Yevam is obligatory or a pioneer or Yevam, and it can be forced on a person like that, but marriage cannot be forced on a person, and therefore it is appropriate that something that is obligatory should precede something that has a kind of "permissible side" (that is roughly what the Rambam said). I don't understand, because even God knows that there is a reason to arrange the tractates in the Torah in a certain order, but he nevertheless chose to place the commandment of Yevam almost at the end of the Torah - so why did the Rabbi still not adhere to the "divine logic" in the Torah and develop a type of order with a different logical pattern?
Even Maimonides does not adhere to divine logic or that of a rabbi. Everyone divides according to what seems right to them. There does not have to be divine logic here. There should be some order and everyone chooses what seems right to them. This could also be a pedagogical consideration, and not the mountains of the written Torah as the mountains of the oral Torah.
It should be noted that in Rabbi Margaliot's book, "The Foundations of the Mishnah and Its Editing," he says that the order of the tractates in all the Mishnah orders is from the tractate with the most chapters to the fewest chapters (considering that the Nezikiin Hada Maschata, Sanhedrin and Makot Hada Maschata, etc.) with one exception, as I believe, in the order of the seeds, so that there is apparently no need to look for a reason for the proximity of the tractates.
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