In the Commentary on the Mishna Rambam writes only a few words about belief in the resurrection of the dead. His main discussion of the subject is in Chapter 8 of Hilchot Teshuva

The Raavad there in two places attacks Rambam and claims that it appears that Rambam does not believe in a physical resurrection of the dead!

Rambam defends himself in Maamar Techiyat HaMeitim

Professor Marc Shapiro, in ‘The Limits of Orthodox Beleif’, claims that for Rambam, resurrection means Olam HaBa.

Rabbi Triebitz offers an alternative explanation, based on other sources.

This is the final shiur in the Ikarim series, and Rabbi Triebitz gives a brief summary of the purpose of the Ikarim, and the distinction between belief and halacha.

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Rambam seems to imply that there are two components to the belief in Mashiach – one is to not calculate the time that he will come, and the other is to wait constantly for him to arrive.

Rambam does not really say much about belief here, he just tells us that even if Mashiach delays we should keep waiting.

We must also believe that Mashiach will be a descendant of both David and Shlomo. Everything else seems like ‘mussar’.

It seems from Hilchot Melachim 12 that nobody knows how Mashiach will happen. Even Chazal had no tradition about it.

See also Hilchot Melachim 11 and Hilchot Teshuva 9:2

Imrei Noam (allegedly from the Vilna Gaon) discusses Mashiach ben Yosef and Mashiach ben David. He has an interesting reading of Rambam vis a vis two Mashiachs, but it doesn’t seem likely that this is the Gra’s reading of Rambam

Rambam brings pesukim to support his Ikar, and someone who denies the Torah is considered a ‘min’ in Hilchot Teshuva 3:11

In Sefer HaMitzvot Negative Mitzvah 362 Rambam says that a king may only be from David. But here (in the Ikarim) and in Igeret HaShmad Rambam also mentions Shlomo explicitly. There is no source in Chazal for this, but perhaps it is to exclude belief in JC who is not from Shlomo (according to Luke, though according to Matthew he is).

It seems that this ‘fundamental of belief’ is more of an existential longing than a specific belief.

Rabbi Triebitz also discusses at length how Rambam can claim that Chazal have no mesorah on Mashaich, yet claim definitively in Hilchot Melachim that nothing will change in the messianic era, which is Shmuel’s opinion.

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This shiur discusses the 11th of Rambam’s principles. The principle is the belief that G-d rewards and punishes people in Olam HaBa (or by lack thereof).

However, in Moreh Nevuchim (section III; chapter 17 – on in English) Rambam states clearly that reward and punishment is something that happens in Olam HaZeh (the physical world).

Furthermore, he attributes the concept of Yesurim shel Ahava (afflictions of love) to a minority position of Chazal, and not part of Toras Moshe. And claims that such an opinion was influenced by th Mu’tazilites.

According to this doctrine it is possible that a person be afflicted without having previously committed any sin, in order that his future reward may be increased; a view which is held by the Mu’tazilites, but is not supported by any Scriptural text. Be not misled by the accounts of trials, such as “God tried Abraham” (Gen. xxii. 1); “He afflicted thee and made thee hungry,” etc. (Deut. viii. 3); for you will hear more on this subject later on (chap. xxiv.). Our Law is only concerned with the relations of men; but the idea that irrational living beings should receive a reward, has never before been heard of in our nation: the wise men mentioned in the Talmud do not notice it; only some of the later Geonim were pleased with it when they heard it from the sect of the Mu’tazilites, and accepted it.

(Rambam does accept Olam HaBa for the righteous, and discusses it in Mishne Torah, but it does not seem connected with the concept of the 11th principle of reward and punishment).

Therefore it would appear that there is a contradiction between the Ikarim (Perush HaMishnayos) and Moreh Nevuchim.

Rabbi Triebitz offers to solutions to this problem – listen to the shiur to find out more.

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This shiur is a continuation of last week’s shiur. Rabbi Triebitz answers the question he posed in shiur 15 regarding whether G-d’s knowledge is similar to that of human knowledge or not.

The answer (in case you can’t guess from the title) is to do with Ontology and Ethics. Sources are the same as those for the previous shiur.

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This shiur begins the analysis of the 10th Principle of Rambam – G-d’s Knowledge. Rabbi Triebitz finds a fundamental contradiction in the writings of Rambam on the issue of G-d’s knowledge, which seems to undermine Rambam’s explanation of the contradiction between free choice and G-d’s knowledge.

Hopefully tomorrow I’ll put up links to the sources, but in the meantime here is the shiur. Enjoy.

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This shiur is not ‘Purim Torah’ but is relevant to Purim, so if you are still sober it is worth listening to it today!

In this shiur Rabbi Triebitz discusses Rambam’s 9th principle – that the Torah of Moshe may not be added to or subtracted from by the prophets. He then points out apparent contradictions from the Introduction to the Commentary on the Mishna, the Introduction to Mishne Torah, and the Laws of Megillah.

It seems that there are many laws which have been added to Judaism by the prophets in apparent contradiction to Rambam’s principle. Rabbi Triebitz gives two explations – the safe one (which is good) and the dangerous one (which is cutting edge).

Some sources:

Yesodei HaTorah chapter 8

Yesodei HaTorah chapter 9

Mitzvos Lo Taaseh (look at the very end)

Hilchot Megillah chapter 1

Gemara Megillah 2a

Gemara Megillah 17b

Moreh Nevuchim I:59

Gemara Megillah 7a

Gemara Shabbat 88a

Meiri introduction to Avot (This is a very hard to read copy – if anyone can find me a better link and/or a page number I’ll update this link. Thanks)

Mabit – Beit Elokim (I’m too tired to find the page – if anyone feels like sending me the link to the actual page I will update the webpage link)

Gemara Temurah 16a

Hilchot Sukkah 7:22

Gemara Sukkah 42b

Hilchot Mamrim 1

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This shiur is dedicated to the Fogel family who were murdered tonight in Itamar by Palestinian terrorists. May their souls be bound in the bonds of eternal life.

In this shiur Rabbi Triebitz proposes a radical new solution to a classic problem (which has been bothering him for many years). In Moreh Nevuchim II:33 Rambam clearly states that at Mount Sinai the Children of Yisrael heard only a sound, but did not hear any of the words of G-d. Moshe reported to them what G-d had told him. Yet in Yesodei HaTorah 8:2 (in Mishne Torah) Rambam writes that the people heard G-d say “Moshe, Moshe, go and tell them such and such…”

Rabbi Triebitz bases his answer on the different girsa’ot of the Gemara in Bava Batra 15a regarding the last 8 verses of the Torah.

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PS If you want to know where Rabbi Triebitz was last week, you can see a picture of him on Yeshiva World News.

In this shiur Rabbi Triebitz discusses the eighth principle. He focuses in particular on the Rambam’s assertion of Divine origin of the Oral Law. What part of the Oral Law did Rambam believe to be from Sinai. The discussion centers around the Rambam’s term “peirushim mekubalim”.

Sources for this shiur:
Rambam’s shoresh sheni from Sefer HaMitzvos

Introduction to Mishne Torah

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Rabbi Triebitz points out a fundamental argument between the Arizal as presented by the Tanya, and Nefesh HaChaim regarding the supremacy of Moshe Rabbeinu’s chochma. The Ari/Tanya claim that Moshe’s attainment of chochma was not as great as that of the Arizal. This appears to contradict Rambam’s 7th principle, that Moshe attained the highest level of chochma of anyone before or after him. Rav Tzadok and the Tanya both try to explain this apparent contradiction.
Nefesh HaChaim explains that Adam HaRishon before the sin attained the highest level of wisdom, but that Moshe was the only person after the sin to ever attain a comparable (though not quite as high) level. This is clearly an attack on the Tanya (and possibly the Arizal).
Rabbi Triebitz also brings the Leshem who explains the nature of the sin of Adam, and how it connects to chochma.

The sources for this shiur:
Tanya Iggeret HaKodesh chapter 19

Rav Tzadok HaCohen: Machashavos Charutz

Nefesh HaChaim 1:15 (which you can find at http://he.wikisource.org/wiki/ and then write (in Hebrew letters) nefesh_hachaim_shaar_aleph_perek_tetvav) but I can’t make that into a link because of the Hebrew letters

Leshem: Sefer HaDe’ah p. 290

(I also raise a question from Rav Chaim Volozhoner’s introduction to Safra de-Tzne’usa)

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Rabbi Triebitz addresses the contradiction between the 7th and 8th Ikarim. In the 7th, Rambam writes that Moshe reached the pinnacle of human achievement and prophecy, whereas in the 8th Rambam writes that Moshe was simply a ‘scribe’ writing down G-d’s words. It would seem that these two are irreconcilable. Rabbi Triebitz explains with a new and innovative approach to Moshe Rabbeinu and his role as the first Chacham as well as the first Navi.

Sources for this shiur:

Rambam’s first two shorashim in his introduction to Sefer HaMitzvot

Shoresh Rishon

Shoresh Sheni

There are also a couple of Reshimu articles on Shoresh Sheni that are relevant to this shiur

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