Maimonides' Principles - The Fundamentals of Jewish Faith - Aryeh Kaplan PDF
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IMID RICIL Th Fundamntal of Jwih Faith
� c , r x � � eh Kaplan
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Copyight© 175 by Aeh Kapl New Edition, copyght© copyght© 8 Repnted 18 11 A ghts reseed. No part of this publicaton may be
reproduced in y form or by any mes incuding photocopyng without permission n wrting from the pubisher Pubished by the Nation Confeence of Sagogue Youth/Union of Ohodox Jesh Congegations of Aerica Seventh Avenue New York N 10001 Distributed in Israel by Mesorah Maitzim Gossm 11 117 7 Rechov Uziel Jesem SBN 1-870160
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Contents
Peace Intoducton Te ee Pcpes Yiga e Fst Pincpe Te econd Pincipe Te i Pncpe Te Fou Pncipe Te F Pncipe Te t Pincpe Te event Pincpe Te gt Pincpe Te N Pcipe Te ent Pcpe Te event Pincpe Te we Pcipe
e Noesieent Pincpe
9 1 2 1 5 4 51 6 69 5 9
A bication in the
JOSEPH TANEA LIBRY Seres
Preface
by Rabbi Baruch Taub
The ver fouaion of a syste of Jewsh iscpne s ore pro foun th the iscpine itsef. In esabishng the Prncipes ofewish Faith Raba Raba Rabbi Moses Moses Maones) Maones) s satg hat being bei ng ewish isef is an a n obigation. In so oing he h of oen epeate expessons expe ssons such a a Jew at heat heat s put o rest To be a Jew Jew a hea hea e quies the eveopent of a sense of obigation to he hea of ewsh ness. Rather th a o you own hng syste ee by he nvi u ew being Jewish eans nvua aicuaion of the esabshe 1 Pincipes of Faih In ruth t is he contepoar Jew hisef who h put ths yth yth to rest We are experencng wha h been popuay tee a geneation of v eu). is our contenion that young Jews toay have ove the "v oveent to a new pace of eveopen. No onge ae conteporay Jews nterese in eang about uais There s eageness to ea an ve uas itsef Thee h been a ean of o f ate fo fo ewsh csca ieature in the veacuar veacu ar oppose to books about uas an the esponse has been a nobe nob e one. In ecent yeas he geat works of tation Jewish teature have been ae avaabe to the ay an have greatly avance the cause of Toah itzvot. Beng Jewsh is now being approache by young
ews hroughout hrou ghout he wo wth ha sense of obgation which whic h ies at the heart of Rabas Pncipes ofJewish Faih. The chalenge chalenge is o obige ths gowg sense of obgaton In hisakes venssue t is wth instctve to noe RAVAD Abraa Ben Dav) Raba Raba wihtha regar to heRabbi th of the 1 Pncpes. This Thi s pincpe accorng to Raba states hat Go h no bo y for Rava nsists tha the noncorporeaiy of G is not to be consiee as one of he Pincpes of ewish Faith To be sure Ravas isagreeent wth Raba is not base upon a contenton that G in fact oes est n boily fo Ceary Ravas conce s that the y
2
Mimoni Mimoni Pnci Pncip p
anhopooph reerenes o he oah hand o God e) wi ead he unshooed ay o onude ha He n a does eody huan or. I his hen w a undaen pnpe o Jewish ah onends Ravad any unnowng ayenone woud e disouaged o Jewsh expeaion Ravad's hereoe is hao he ivg sp up o Raas undaen priipes shoud open doors o he seahing Jew aher ha ose he. This popuar veson o he l Prinipes o Jewish Faih represens a suarized verson o he oigin wo whih appears n Raa's oenay o he Mi Snhin Snhin n presening he oena o he popuar popua r veson Rai Kapan daws upon he orginal wo a we we as oher soures uilizng his exensve nowedge o Jewsh soues Ths wok is an eo o perpeuae perpeuae wha wa undouedy he inen in en o Raa Raa in pesenng hese undaenas undaenas To open he doos o he h e sorehouse o Torah Torah iving and eaing or or he unshooed we o provde keene undesandng o he asi pipes o Jewish esponsiiliy o oh shooed and unshooed ale is a he hea o hs pesenaion. May is dssenaon enouge neased sensvy o he Torah way
Introduction One of the ceaest statements of Jewsh eief s that conted i Mamonides' Theen Pncpes of Fath These wee rst enunciated ii his commentary on the Mshnah d n an aevated fom ae found n vituay evey praye ook. They so form the s of the we kown synagogue hymn Yigl In fomuatg these prncpes Mamonides went through the entre ength ad eadt eadthh ofewsh iterature deteming whic whichh prncipes prncip es ae aways taken fo fo gra grated ted ad ae unique to udaism. In cea cea,, concise anguage he then set these down n the wekown Theen Prcipes These principes have een dscussed for the pt eght hundred years and are st accepted y ews as the one cear unamguous ceed of udasm Fo the ew howeve t wa neve enough meey to accept a creed. One ca eeve ut f one does not act on the is of hs eief then hs statement of fath is just so many empty wods On the othe had howeve one cannot paceJuda howeve pace Judaism ism n any sense at a uless u less he unde-
stds and eeves i the oots fom which t stems. It is impotant to know somethng aout the compe of these most mpoat prcipes Moses Mamonides is consideed consideed the geatest codie d phosoph ph osophe e n ewsh history history He s oen a a ectonatey ecto natey efere eferedd to the Ramam Ramam ae the ts of hs name d tie aenu oshe en amon Ou Rai Moses son of Mamon). Moses Mamonides wa o n the the cty of Cordova pai on a a495 or Mach 115) at atho'cock the dayn efoe PsoveIt(4 Nssa one the aenoon s not oen that the rth of cent Jewsh sage s known wth such minute accuac Usuay we do not even know kno w the year year et aone the day and hou. hou. But so s o geat wa wa hs renown,, even in nown i n hs fetime fetime that may of the most miute detas deta s of Mai monides ife ema peseed. Maimonides Maimon ides w ony theen when his natve cty of Cordova fe in to the hds hd s of the Amohades Amohade s fanatc zeots ffom om Moocco Mo occo who e e newed the ancient motto of the eary Mosem conqueos The Kor
4
Maimids Princips
o te word. Unde ter rue no Jew dared openy avow at, and Maone and ay wee oced to egrate. wan deed Itro wandeed to cty n pan and a nd ay ay, 60 etted Tey Fez, Morocco. wacty dung tee wandeng tat ,Maonde be gan wog on te rt o ao wor, Coentary on te Mnah. Te Mna te earet poon o te Taud ad been coped aot a touand yea earer by Rabb Judah te Prnce, Prnc e, and deta o t deveopent are outed n deta n te Egt Prncp Prncpe e Wrtten Wr tten exteey conce guage te Mnah Mnah o oed ed te b o a ate Ta Ta udc wrtng but by te t w ot dcut to undetd Ma onde wotetought. te rt cear coen coentary tary on t work tat w w o ce cennta to Jew It ot nteretng to note tat t Coenta wa wtten Arabc, te poken anguage o ot Medtere Medtere Jew rrate ate tan n te ore coay Hebrew Monde Monde w wrtng or contepo ae and w aware o te need to councate a anguage wt wc tey were aa It w n t coentay tat Maonde rt enuncated te Trteen Pcpe o Fat In te tent capte capte o te tract tract o Sanherin te Mn outne te bee tat are bac to Juda. Te Teen
Pncpe are bcay eaboraton o t Mn. In t voue we ave attepte atteptedd to preent te Prncpe Prncp e tey appear n t Coenta Coe nta n cea cea pece pece En W enever we reer to te Coentary on Mna, our eerence to t rt enuncaton o tee prncpe. We wao ree to oter pace n te Coentary on te ae ae Mna, and w peak o t a Coentay Coentay on Mna Sanherin 0: ! Te Moe Mo e perecuton perecuton ay ay caugt up wt Monde ay n Fez and tey e or Irae n 65 were tey ved v ed brey n Jea e dtoHebron. Fndng ennFotat. te Hoy Land vee dcut ten oved Egypt and etted uppong tey a jewey ercant n panep wt bote Davd e pent evey pare oent wokng on Coenta to te na. It w ay copeted n 168, and wa pubed under te Arabc tte Kitab Sira eg Book o unaton. T wok te woud ave been enoug to etab Maonde eputaton a gant o Jew coap It ncuded evey edton o te Tud, d condeed te ceaet expanaton o te Ma 33,
ever te age oautorte Maonde attaned a reputaton onewrtten o te Tu, eadgat rabbca n Egypt and wa oon ap
Introion
5
pote che abbi o Cairo spiritua eaer o a Egyptian ewy Besies this Mmonies aso estabshe or hmse a consieabe eputaton a physician an in 70 w apponte physician to aa's gan vsie Aahi Athough occupe both cou physcian an hee to hs own peope he sti oun time to embark upon another monument project the cocaton o a the aws o the Tamu Anyone who ha eve stuie Tamu is amiar with the Gah the secon an t part o the Tamu Tamu W it iten en a a commentay com mentay on tthe he shn n many paces it amost sumes the om o mnutes o the ebates which took pace in the geat Tamuic acaemies o Isae an Babyon. Many aws appear n the iscussion n paces whee the main ebate centers aoun a competey ieent topic. topic. In ore to etermine a aw one must oen tack own every pace it is mentone in such e bates This s an extemey icut tk even or a majo Tamuic schoar Remember in sze the Tmu is approimatey the same a the Enc lia Brinnca Maimones spent tweve years extractng evey ecison an aw rom the Tamu an aranging them into 4 systematc voumes
The ork ay compete in 80 an ce Misne ah Cazaka or trong o Coe o the Toah. It w aso cae the Y Cazaka Y han) Han. The 4 wo exacy sameit a the number aug to thein 4Hebew voume vo umesssowrtten this work FFor orthe sho is oen cae the Y o simpy the Rbam This coe estabishe Maimones a the eaing ewish authority o his generaton n communities such such a p t bece popua the Bibe an viuy every amy owne a copy The authors name became a househo wor ewish communities throughout the wo. Athough the Theen Pcpes ae not iscusse expicty in this Coe, they pay an impoant oe a numbe o aea This s paricu
ary true oan theater st secton secton whee the Founations owhch the T Toah oah ae iscusse the secon on Repentance speaks o man's coniton n genera. Hee again we wi bring the peent sections o the Y in transa tion. n my paces the stye hee s more concise an egic than in the Commenta on the Mishnah an the the scussion aso oen voves much greate etai. Ths is especialy true when it invoves the intepretation o one o the commanments o the Tor At the same time that Mamonies reputation a Torah giant w becoming estabshe he w aso attanng enown a physici. For amost a thousan years the teachng o the Greek physican Gaen were accepte without question oen with istrous resuts. Mamon
6
Maimonids Princ Princiips
des w he rs o henge hese eahgs and on he bss of hs own expeens deveoped any new and rad ures He beae enowned for hs aby o ae ures ae ohe doors had gven he oya ou of aa up hope and 185 w apponed physan o he dn he suan of Egyp and ya In hs poson Maondes soon beae esabshed he geaes physan of hs geneaon Hs fae even sp ad o Enand whee Rhard he Lon Heaed nved h o beoe hs persona physan phys an he grea sage d physan eeed however o ean Egyp Durng hs perod, Maondes w nvoved n peparng hs hrd ajo wok.he hs so wen n Aab andknown wa sbypubshed n Da a! H Hair airin in 190 unde lew I s bee s Hebrew nae Moreh Nevuchim o Gude o he Perpexed. Wha Maondes had done wa o egrae he phlosopha knowedge of hs e e and eay deonsae how bended n wh he eahng of he oah. hs wok ry esabshed Mao-
ndes a he he de of ewsh ewsh phosophers II no ony aaned a repua repua on he greaes wok on ewsh phlosophy eve wren bu aso ganed a pae aong he gea ss of wod phlosophy n genera Ahough a onsderabe aoun of he aer n he id des wh he heen h een Prnpes uh of s presened n a anne os unnegbe o he person no fala wh phosopha enoogy. We heefoe ony brng a snge quoe fo hs onuen wok, n ou dsusson of he Fouh Prnpe A fouh ao work of Maondes w hs S HaMizvos o Book of Coandens aso wren n Aab, n whh he eary enueaes he 613 oand oandens ens of he oah oah Besde Besdess hs h s he aso a so found e o wre books on boh Medne and Asronoy Maondes hus aheved he hghes enene a a auds oderr phlosopher phlosophe r d physan physa n Hs aopshens n any oone ne of hese eds woud have been enough o asue h a pronen pae n hs oy.. he fa ha he w abe o exel oy exe l n a four four eds esabshed esab shed h h an ndvdu unque n he annas of hsory. Besdes hs ajor works Maondes so woe a nube of shoer ees and essays osy n Arab he os faous of hese s hs Ig Ig ges aimon o Lee o Yeen, n whh he oeed hs oppessed g behen enouageen and uged he no o despa Anoher poan essay s hs Maamar chas HaMesim o Dsourse on he Resue on n whh w wen n 19. A sho xep s nuded n Resueo he heenh Pnpe.
lntroduion
7
stength to fai him hs old 13, age,1204) and he hsMaimondes' seventieth year on 20began Teveth (Decembe n died Fostat. 4963 He w moued by Jews a over the wold and eventuy bured n Tibe whee hs gave is a shne to ths vey da About a hunded yeas aer Maimondes' death Rabbi Die bar Yehudah of Rome made the Thieen Prciples into a song It is known a Yig and is ncluded paye books and sung synagogues aound the word n pesentg Maimondes wtngs n Enish we ae merey folowing hs own example of expessing the tuths of udaism n a anguage readiy accessable to the aveage mn We wll so include a bief dscussion guide ae each pcple and it s hoped that this wil futhe hep make ths voume a useful too for cses and dscusson
groups It is most mpotant that we ecognze the central coe of prncipes whch the rest of the Toah sees to express t w for this eon that the Thirteen Pincples were origly set foh n our generaton, moe thn any time n the pt, ths is needed We ve in an age whee we are constany exposed to prnciples diametrcaly opposed to the Toah, and t s vit that we cla fo ouseves and especay for those whose gnornce makes them vulneabe to confusion the essenti uniqueness of Torah thought. May t be God's wl that ths volume make a sm contibuton n this drecton. Aryeh Kaplan Rosh Chodesh Sivan, 5733 Translato' Note: F the sake of cri, it has occasiona been necessa to a wor phrases not incud in the origna text A such aitins are indicated by square
bracke Te same is te portins of Bibica vses absent in the origina t inud in the transatin. A K
THE THIRTEEN PRINCIPLES
1 I beleve wih perfec fh h od i he reor nd Rler of hng. He lone h mde doe mke d wi mke hg. I believe believe wih wih per perffec fh fh h od od One One.. he here re no n nyy h in ny wy ke Hi He one or odHe w He i nd He will be
I beleve wih perfec fh h od doe no hve bod Phycl concep do no pply o Hm. here i nohing whoever h reembe Hm
. I beieve wih perfec fh h od r nd . 5 I beieve wh perfec fh h i only proper o pry o od One my no pry o nyone or nyhng ee. 6
I beieve wh perfec fih h he word of he prophe re re.
I beieve wh perfec fh h he prophecy of Moe i boey re He He w he chief of prophe, boh befo before re nd nd er e r hm.
8
I beieve wh perfec fih h he enire Torh h we now hve h whch w gven o Moe
9
I beieve wh wh peec ffh h h hi orh orh wi wi no no be cchnged hnged nd h here wil never be noher gven by od.
. I beleve wh perfec fih h od know of mn' deed nd hogh. I i h wren Psalm 3315) He h moded eve her ogeher He nderd wh ech one doe. 1.
I beieve wh perfec fh h od rewrd hoe who keep Hi commndmen nd pnhe hoe who rngre Him
1.. I beleve wh perf 1 perfec ec h h n h hee comng of he Me How Ho w ong i ke I wil w h comng every d 1. I beleve wh perfec fih h he ded wil be brogh bck o ie when od wll i o hppen.
YIGD AL !.
ea i e iving od and paed He exi ye Hi exience no me.
He i One no niy like Hi, He idden, H ny a no end
3
He doe no ave bodily om He i no a body
He beyond compae in Hi oine. . 5
6
8
9
He peceded in a wee ceaed He ye wo begnnng. He i e od o e wod and in ceaed Diplay Hi geane and Hi maey He ganed e ony o Hi popecy To e men o Hi coce d goy. Tee no aien noe lke Moe A pope wo ooked pon Hi image od gave a e Toa o H peope Tog Hi pope ed n H oe d wil no eplace no cge Hi aw o ime, o ying ele.
1.
He ee He know o ece, He ee eac ng end a vey begnning
He ewad m wi ove i deed deee He give e wcked ev accodg o ei wong
1 3
He will end o Mea a e End o Day To edeem oe wo awai Hi nal vaon. d will bing e dead o le wi H gea ove, May H oio name be bleed o ime
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The First Principle I bee with pct faith th that at Go is th thee Crea Creator tor an of al a l thing thingss He ale mad es make an wil make al things.
d t i Livg d d prid H xt yt Hi xnc no tm.
Cmment n n
h r principl ivov bi in h xitnc o od.
ho l xitnc Bing pc v poib wy wo i im xitnc dpnd on Hm nd drvd rom Hm. i concivb tht H not xt. H dd not x vhing wod lo c to xi d nohg wold mn. how howv vrr w cod img h notg l xtd H H wold no c to xit. H wod not b dmhd n y wy Ony od i oy cnt nd tro Uny d Mry bong only to Him H vytng tt H nd Him nd do no nd yhing l t l. Evrthing l howvr wtr t b n gl t o hg ocid wth tm bov o bow l dpnd on Hm o hir vr xnc. o tc ti t pncipl n t t o h n ommdmn Exous 202) " a Lord yo od.
Cde Fund f e Tr Y so Haora l l ltmt ondtion nd p o wd wdom om t rlztion t t r Bing who brog vryhing into xtnc Evhing l n vn nd h only xt lt o t lty o H xinc l 2 on cold concv tt H dd not xt tn nth cold
3
14
Maonds Pps
yhng l xt. 13 howv on co concv tht nothng xt thn H lon wol t xit H wo not c to xit whn thy or thing pn on Him b H o not pn on thm t hor nothg i i r H . 14 h Propht thror (Jah 10:10) h o o Rl. Only H i l. Nothing l r in th n tht H i. h oh lkwi y (Dtonoy 43 5) "hr i nothng l b Hm Nothing l h Hi ltmt rlt 15 hi Bing o o o th worl o o o th rth . Hi pow h nthr n nor lmit lmit 16 o know th i on o th commmnt o th oh t i h wittn (Exo 202) I a th or yo o.
Cde Repentnce Y suvah Fv th ctgory o th nonblivr (Mn) On who y tht thr i no o n tht th wor h no Mt Mt 3
Te Fis Pip
15
Point / D Di i cu io ion n 1
Hw d w d d?
Why d w sy tht d s bth t nd Rr? Is i pssb tht H n biv withtinbing hhs thr?w Afs? th rlgins r phs phs htbnly n f 3 Wh d w mn whn w sy th d s pt vry ps
sb wy? . W sy tht d ds nt nd Hs tn. IIff s why wh y dd H rt th wd? Wh d w sy f prsn whn h ds smthg ht h is nt id t d? Hw ds this t t d? 5
Wh d w mn whn w sy tht nthng s r d?
Th st f th Tn mmdmnts rds m th rd y d wh tk y f th nd f Egypt fm th hhs s f slvry slvry Why is th Exds mntnd ths mmndmnt d n tn ts ht s why ds h st mmndmnt nt ssy y a h d y d wh td y? 6.
Mmnids (Rm b bm m nts I I m th th d d mmndmnt blv in d. Hw is it pssb fr d t mmnd s t blv in Him? Wh prps ds this mmndmnt sv?
7
Nhmnids (Rmbn dispts Mimnds nd nnds tht b lf in d is th fndtin f fth nd thfr nnt b nsidd m mmdmnt Disss bth pnins
8
Disss h vs Yig ght f this pnp s tim s n ldd mng th thgs th dpnd n d?
i n n�w X li W DJnx ,n X
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The Second Principle I beie be ie wi wih h pp faih ha Go is O. Te is no uni ha in any way ike His He ae our GoHe GoHe was He is an He wi be
igd He s One n ny s ie Hs He s hidden His ny h n end.
C mment mment n Min Min h
he secnd pincpe invlves e ny f Gd We eleve h e Cuse f eveing s One. He s n ne wever ie memer f p species He is fureme n e sine hng wc cn e divded in nume f eemens. He s n even ie e smpes physc hng wch s s iniey dvse. Gd s One nqe wy hee s n he niy ie Hs he r eces s s secnd pncple wen sys Dony 6:4) He se he Ld is Gd he Lrd s One
Cde Fund f e Tr Y sody Haorah 1 6 If ne even ws ws imsef imsef ere s nher dey e hn Gd hen e ves he cmmndmen xous 203 Y s hve n her gds befre Me. Sc pesn pe sn is cned ne wh denes denes e undmen undmen pincpe Kof Bekkar) sce is s he ge princpe pn wch eveying ese depends. 7 Gd s ne He is n w nr mre n w One His uniy weve is e nne e in e wrld He s n ne e speces whc sill encmpses my ndviduls He s n ne ie pysic ng wich cn e dvided n ps nd dimensns 19
20
Mamds Pps
He i ne with Unty tht i lutey unique. f there were mny eite, then they wul hve t hve e phyicl exitence. Thi ecue imr thing cn nly e eprte thrugh ther phyic qulte. f G were phyicl, then he wul hve t e ite Thi ecue t i mpile fr nhing phyicl t e inite f Hi y were nite hwever, then Hi pwer wul e te. But we kw tht G pwer inite cntinuu. cntinuu. t therefr ther efree nt cte ct e with with nythng phyic Since He i nt n t phy phyicl icl hwever hwe ver there cn e n phycl qultie qul tie epr eprtig tig Him frm frm nther imlr eg here cn therefre nly e ne G. T kw thi i cmmnment f the Trh.t i thu written (D omy 64), Her, rel the Lr i ur G the Lr i One.
Cde Repentnce (Y, vah ive re n the ctegry f the nnelever (Mn) . One wh mit tht the wrl h Mter ut y tht there re tw r mre 37
Te Sec Pp
21
int / Dcussion
l. What o we mean when we say that Gos unity is unique?
. Woul you escribe escribe Go beng simpe? If so c you imagine ything simpe G? 3 Can G exist in space? C the concept of position apply to Him?
The ma ierence between the physic an the spiritua spiritua involves the concept conce pt of space. If there there is no space in the spiritu ream ream then how are thing ierentiate? Explain the statement, "Equal canquionly be separate by their physical quities Is position onethng of these ties? 5 Can an absoute unity such G exst n two ierent times? How then woul the concept of time apply to Him? Explain the state ment in the secon prciple He w He is, He will be. Why is this clue this prciple?
Can an absolute unity be visibe? What woul you yo u see? Discuss this in the context of . 6
Can an absolute unity be boune? By what woul it be boune? Again iscuss this in the context of . 7 .
Discuss the Christi concept of the Trinity in the light of this prn cipe.
8
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7 P 7 i
The Third Principle I i i wit withh p ptt fi fith th th thtt o not hv o Phyi not n ot to Hm Tr i nothing who tht r H Him im t
gd e oes no ve oiy om, e is not oy e s eyon compe in is oless
Comment on n e tr pincpe is tt Go is toty nonpysic. We eeve tt ts Unty [wc we c Go] s no oy or pyscl orce Noing socte wi te pyscl cn ppy to im in ny wy We ts cnnot sy G moves ress, o exss in gven plce. ngs sc ts cn nete ppen o im nor e p o i iss ntrin ntre Wen o sges spek o Go tey ee eeore ore tec tt sc conceps comion n seption o not ppy o m. ey sy in te lm (Chgg 15) "On g, tee s neiter sig nor stnng neter comion nor seprton2 (Iih 425)One ea Pope syssys "o wom w yo liken ten Me? e o w eq' e oy Go were pysic wo resemle ote pyscl tngs. In mny plces plc es owever owe ver,, or oy scptres o spek o Go in pysc terms s we sc concepts wking stnng sttg spekg se n eton to G. n l tese ces tog scipte s oy spekg metporcy Or sges tec s scipe is only spek ing metpo met poic ic y O ssges ges tec te c s s (Brho ) e or or speks in te lngge o mn e or eces s tis ir principe wen t sys (Dtony 4 1155) "Yo ve no seen y imge We cnot conceve o G s
26
Mimoni Mimo ni Pri Princi ncip p
ving ny imge or orm. s is becse He s no pysicl beng or orce dscussed eier.
Code Foundaons of e Torah (Y oy Hrh is cey expressed n bo e or nd n e Propes God s neer body nor ny oer pysc ribes. 18
is us wren (o 211) e Lord your God is God n e evensbebove ndplces on e bene3 cnno n wo e e sme ime A pysic body owever e or ikewise sys ( 41) You ve no seen ny mge. God uermore od Hs prope (Iih 402) o wom wyo iken Me? o w m I equ? I God were pyscl beg en He wod resembe oer pyscl ngs. 1 9 Once we know is o be ue we mg d i dc o undersndd mny pssges in e or. sn or. We s nd suc exp expresson ressonss Ex u 2410) bene His ee nd (Ii. 3118) wren wi Gods fmger. In mny plces we lkewise d expressons sc e d o God4 e eyes o God nd e ers o God.6 ese expressons re cuy dpions o mn neec wc cn ony ink i nk n erms o e pysicl e e or or s speks in e lgge o mn. ey re ll mepors For exmpe, we fmd in e or suc ex pressions ( 3241) wsrpen My ing sword. Cn we en sy God sword or He needs sword wi wic o kill? We ndersnd, owever e expression is used lle gorc e sme s re o simlr expressions We cn sbsne is view rom e c deren propes des crbe Gd in ery dieren wys us one pope sys e per ceived God (Dni 79) wi grmen wie snow Anoer pope describes Him (Iih 631) wi Hs grmens sined red. Moses msel sw God e Red Se ike migy mn wging w we Sin e vislized Him s pryer lede wrpped in s lls From is we see God no orm or gre W is seen is merely popec Godse nure vsuizion s beyond e rec o umn nelec Mn is simpy cpble o grpng or ndersnding God We us fmd (o 11 7) Cn yo by sercing om Gd? Cn yo om e Almigy o
T Tr Prp
27
pfion?' 10 W s n ndsnd w Moss n wn d of Gd (Eo 331) Sow Yo ory W W Mos Moss s dsid ws o o ow w n of God God H wn wndd o opnd is w on ows prson wn ss is f
In s prsons fs ngvd in ons ind d is sn n individl disin fo os Tis is w Moss dsid H wnd o opnd Gods n o s dg i wold b spd n is ind fo vg ls in xisn Gd plid o Moss is ws ipossibl T inll of livig onsisig of body nd sol old no possibly opnd is [H s old Moss ( (b. b. 3 3 :2) Yo nno s My f fo no n s M d liv] B God did rvl ngs o Moss d nvr bfo bn rvd d wi nv g will b vd. n is d Moss w s bl o disigis Gd fro vying ls iss. B i w ony li sng psons b wi l b sn[b is is d log. On sl disingis n n individl i sbody no s wn on ss is f] T Tor lds o is wn i sys [ [ Gd old Moss] ( (b b 3333 23) "Yo wil s My b, b My f s no b sn 1 1 1 S God is no body or ny o nd of pysi niy i is obvios noing soid w pysi pply o Hi W no pply o Hi s onps s obinon nd sp ion, posiion d siz p nd down ig nd l b d fo siing nd sding H liwis dos no xis i i. S onps bginning nd nd g for do no pply o Hi Gd fo dos no ng sin is nong n s Hi o ng. W fo nno pply o Hi s onps lif d d in pysi sns W nno s s s wisdo d foolisnss in s sns w do wn spng of bg. S ss slp d w wfflnss ng nd lg lg joy nd sdnss sdnss do no p ply o Hi l. H dos no p qi no no dos H sp sp pson dos. Or sgs s s On ig r is nir siing no snding ni obinion no spion. 1 W s fo iz wnv o o Pops
2
Mimonid' Pnip
peak abou Go he o o n a meaphoic an egorica egorica maner. Thi i rue o he expreion men Thi menione ione ealier. ealier. i o rue o uch
expreon a (Pm 2:4), He who who it it n he heaven heaven h augh augh (Dt y 32 3 221 21)) Th They ey have provoke provoke M Mee to ange wih heir viy an (b 2:63) A Go eoice... eoice... Rega Regarg rg uch ate ate men our age ay that the Torah peak he language o man. Go Himel o Hi prophe (jih 19), Do hey iee pro voke anger Me oltohe prophet (Mhi Mhi 3 : I a , I o not cchange hange Bu i Go woul be happy at ome ime an angry a ohe he woul ee chage. I i hereore obviou tha tha none o thee tae tae c apply appl y o Him at .] thee ae ony exi phyical being living n hi lowly ak worl. We well i houe o clay, whoe ounaion i i the ut9 , howeve i above all thee thing
Cod Rpntanc (Y huvh
Five are in the categoy o he nonbeliever (Min) . One who ami that hee i one Mter, bu claim that He i phyical or h a om. 37
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29
in t fo Dcu Dcu ion ion 1.
How re the eod d thrd ppe elted?
. Wht doe the Torh me whe t y th tht t m w eted ete d the "me of d? 3 Why doe the Toh pe of God f He wee jut lke u?
Coud Chtty ept th ppe? . Wht Wh t ophy ophy th th et ou e e? ? o thee y wy re emle Gd? 6
Why t mpole to ompehed God?
7 .
Why mut the Toh pe the lue of m?
Wht do we me whe we y tht Gd hoy? Rete th to the ee Yg 8
9
Why do we efer to Gd He u the mule eder?
T '' ) ? XX' i n \ D X i i X X ·i X
The Fourth Principle I b with pp fith th tht t o t n t
igd He pecee all in a wee ceae He is s ye wiou benin.
Commenta on shnah eHs absoue eey ofTs e One [wom weTe calfou Go]. pnciple Noin volves else saes eeal quiy is iscusse many imes Scpue an e Toa eaces i o us wen says of Him (Dty 332) Te eea s a efue
Code Repentance Y v 3 8 ve ae in e caeoy of e noneleve (Min) One wo says a G alone w no e s in Ceao of al
Gwe to e Pelexed
Mh Nm 1 3 Evein (oe Hmsel Hmsel w ceae y y G ou of asolue noinness In e enn aone ese. Tee w non no n ese He en ceae ceae eve evey yin in a es esss fom fom absoue noiness. I a foowe His will an ese Even ime isef s amon e in ceae y Go. Time epens upon moion n oe fo moon o eis we mus ave n a
move An l ins wee ceae by G
33
34
Mimid Pp
oin t fo Di cu ion ion
ow s his piple elaed o he pevos oe?
Dsss he followig qesios Wha exsed efoe he s hg? Who eaed he s hg?
2.
3 Chlde oe Who eaed God? Disss hs qeso.
. \ha do we mea whe we sa ha Gd is l? . Wh do we osde ime s somehg ha wa eaed?
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The Fifth Principle I belie with pt faith that it i on to ay to Go O may not pray to anyone anything ee.
da He s the Lor o the worl an thngs create Dslay Hs greatness Hs majest
Commnta on Misna The h h rce teaches s that that Go s the ony one whom we may see rase We may sg only o Hs greatness obey ony Hs commanments We may not act ths way towar anythg beneath Hm whether t be an ngel a star one o the elements or any combaton o them l these have a reetermine reetermine natre , thereore none can have a a
thorty or ree wll Only Go h these these thgs attrbtes t s thereore not roer to see thg s or o r mae them terme ares to brng s closer to Go or thoghts shol be recte ony towar Hm Nothig ese shol even be consere Ths h rcle orbs orms o olatry, n t constttes a maor orton o the orah
Cod Idolat Y Ao Kochavim
In the ays o Enosh m m sccmbe to a grave error error emolshg the avce o o the wse men lvng lvng n that tme Enosh hmse w w ong those who were caght in ths mstaen ea0 Ths ws ther error They arge ar ge that Go create stars stars an sheres wth whch to contro controll the worl lacg them on hgh gvng gvng them hono These creatons creatons are then the sets who mnster to Hm t s thereore tting to 1
3
Maimon Mai monid id Pi Pip p
ra gori honor thm Cainly Go wou want u to honor an ra tho whom mlf lvat an honor Thy comar Go to an arthy ng who wih h uct to honor tho who tan for him inc thi in itlf montrat thr rct for th ng. Foowing thi fal l of roning thy gan to uil tm to th tar an or thm acrc Thy rai rai an ori thm wth wor, ow own for thm. Thy [noh h contm orar] ha com o confu an mtan that thy flt thy wr actualy ful gg Go wil n thi mn Th th founation of iol worh. Iolator who ray unrtan thir lf alo conciv conc iv it n thi way Thy nvr claim that thr no Go othr than th tar that thy wor h. Th Proht Jrmiah o of th whn h a (jiah 10 9) "Who wou not not far far You, Kng of nation It i Your u u For aamong mong a th wi on of th naton an thir gom thr non li You For on rct thy ar foo an imton: th vniti that thy rach ar nothng mor th a oc of woo. Thy al now
that Go unqu. But thir rror in thining that thir [iolatry which i raly foolhnmnt Go wll oat 1 Th main comman commanmnt r rgaring garing oat not no t to worh worh ythng that G crat whthr it an g a hr a tar, on of th lmnt or anhng crat from thm. vn though on now that Go i th tru Go, an ony worh thi thing in th mannr that noh noh an hi hi gnraton rt i, i , h i til olator Th Torah thu wa u (Dt y 4: 4:19 19)) "Do not l your y to th havn th un [moon an tar an al th hot o havn an rawn to worhi an thm] whch th Lor your G h alott to all ol. You ha not lt your m y rov th that th contro th wor. wor. You mght that thy continu to it an o not no t trorat an thn mitanly th that on mut ow own to thm an rv thm. Th Torah liw ay (Dtonomy 1116) "Watch yourlv, lt you hart civ [an you tum i an othr go an worhi thm You houl not civ y th thought of your ha to th an ma thm intrmiari twn you an Go
T Fh Prip
39
Coe epenne Ya uva 37 Fve re n te tego of he nonbeeve (Mi) One wo sees s or oselton n oe h t e n vote beee him n the Mer of worls
40
Maimid' ri rip p
in t r Dicu ion I.
Why ioaty fobien?
Why it forben to wohp an ange f one tl beieve n Go? Why i th an error�
2
3 Chtanty teache that one can ony appoach Go thogh e
How wol thi principe apply to that belie How oe belef in iolaty iminh o concept of G? 5 How oe the vee n Yigl relate to th prncipe?
An earthy ng epen pon hi bornate to help him rle th tre of Go? How oe th relate to thi pincple? 6.
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The Sixth Principle
I belie belie w with ith pct faith that a the wo ooff the the pophet aae e
da He hs ge he oy of s popey o he e of s oie go
Commena on Mishnah
he sixh pripe oes propey We s reze ere exs eigs wo he s oy
qiies ee grewso pefeo ei sos eoe pepe o reee pes sp her ee e eoe o p wh e reie (Sechel HaPoe eeie spre eo e o fo fo i his s prophey hose peope wo hee i e e prophes. hs is e oep of pophey A f expio wo reqie ehy sssio b we o o e ee o e proofexs fo ee pipe o exp how pop pophey hey is e psig owee owee wi rei yo h y eses he or es o he popey of y ere propes
Code Fondans of e Torah (Y od Haoah
is foio of o f o ow h Go s popey o Sh prophey oy e e y peso wo h e ge egee. e s e sog e o e oeoe y s pses i y w He s so he os oo oe s eo os he ooo s oh e o ery r. A peso g hese qies he ee o he spii. e e ese eep se oeps gg er 7:1
44 Mimonids Pincips standig and perception o the At the sae tie he ust aso sancti hisel d sepaate hisel o the ways o the coon peope who gope n the daess o the ties. He ust us t achieve a constant constan t digence digence n not even thing o non
essentis or considerig the vanities and intrigues o the tes. He ust wo upon hisel untl hs id s constanty clear and drected on high. He ust bid his teect teect to the hone o Glo striv ing to coprehend the purity and hoiness o th spiritual bein. He ust urtherore conteplate the wsdo o God i eveyhg and undestand ts sgnicance, whethe it be the highest spitual entity o the owiest thing on eah. One who does this iediately becoes wohy o Divne Inspira tion (Rc HKods HKods) ). . When one attains this spirit [o inspation], hs sou becoes bound up n the level o the angels angelsand and he beco becoes es a dierent diere nt idividual co pletey He c now understand understand thi with a owedge coplet copletely ely di rent than hing he eve had previousl he leve that he h at taed is ar above that o othe en who can eely use their intellect. hs is the eig o what [the pophet Sauel told] Kng Saul ( 1 Sme/10 "he sprit o God w desce descend nd upon you] d you shall prophesy with the, and you shall be tra transored nsored into a dierent . 2 here ae any levels o pophec ust a one peson ay have greate nteigence than anothe so one pophet can be greater in po phecy th anothe prophets, howeve have one thing in coon hey a see thei prophecy only in i n a de or vision vision at night or else durg the day while 12) in is what the oah eans it saysw(Nmbes "a tance. there behis a prophet aong you, thenwhen I Gd] ae Mysel nown to hi a vsion wspea to h in a dre. Prophecy is aso a very trauatc expeence he pophet's lbs treble his body becoes ant, and he oses contro o his thoughts. that reains in his consciousness is a clear undestandng o what he is expeencg We thus d the ce o Abaha (Gesis 1512) "[Ab e into a trce, and a geat dar dread ell upon h. Silaly Danie describes his vison saying (Dnie/10:8), [I saw this great vision and I bece powerless.] My appeaance w w destoyed and y y strength de seed e. [I heard the sound o hs words, and I el on the ground n a trance.
T Sih p 73
45
Wen prpe is gen messge i is gen in te frm f n
eg r eg r Te terretin terret in f e eg weer weer is immeditely immedi tely im pted is mind nd e knws ts meing Tus fr exmpe c sw dder wt ngels gg g g up nd dwn n i. is w n legry fr te empires t wud suugte is cdren. Te sme w rue f ter prpets. zeel sw isin f ing cretur cretures 6 eremi sw nd ng ng p p7 7 d n mnd tree rd 8 zekieless sw scr Zecri meure20 n tese sces sce s te Prpet duged duge d t te te egry egry nd ts nter prettin. n sme ces ny te nterretin ws reeed. Oer imes ny te egry w recrded d ts is true f sme f te prpecies f zeke nd Zecr te prpets weer ny prpeszed y mens f legres d metprs2 74 A prpe cnn prpesy t wil. He must cncenrte nd se clude mself gd yus md Fr ne cnt ttin prpecy wen is depressed guide ut nly is yus.22 e e prpets wudrerefre pepewen ply e music fr tem wen ey were seeg prpecy23 We d (I Saml 105) [A nd f prpes cmng frm g pce ed y rp dm ute d yre] d ey were seeg rpecy t is ey were seekg t e wy f prpetc sin 75 se seeking prpecy were wn te sns f e prpets.24 en tug tey did eeryg prpery i w pssle t te Diine Presence wud descend upn em u t w ls psse t wuld nt 77 Smetimes prpet prp et experences prpecy ny fr is ske ne I ten cmes rden s uk cree is wedge nd elp m le mre ut ese y cncepts At ter tmes prpe my e sen t grup f peple cty r ntn gement He ten cmes prepre nd nsrut em r t keep tem frm e t ey re dng. Wen suc prpe is sent e is gien sign r mircle rder t sw e pepe t e w ctuy ctuy sent y Gd Hweer we d n ccept eeryne w perfrms sign r mrcle prpe. Firs e mus demnstrte t e is t fr prpecy He mus e utsdg utsdg n is genertin t in wisdm d nn piey piey d mus fw e y ps f prpecy seprtng imself frm wrly ngs Oy en d we ccept m wen e perms sign r
46
Mimid Mi mid Pip
ce nd sys h d sen hi W hen his hppens we re conded o oey such prophe The Toh hus sys (Dty 1815), [God w rse up pophe ffro ro on you. ] nd you shhren sh hren o h. h. I s of couse wys possie h one y peo sin or rcle d s no e pophe. The ircle cn wys hve soehin else ehnd Si we e conded o oey such pophe. We see h he s re se fo prophecy nd we heefoe ccep hi such. We d very slr ce n he Toh Toh We re conded o ude e ces on he is of he esony of wo winesses.25 is lwys e possie h hese winesses y e yn u we us sill ccep he snce hey fu ou requireens The Toh heefoe sys (Dt y 2928) 29 28) Secre hn re for he Lod our God u wh we cn see is for us nd for ou chdren. s iewse wen (/ Sml 6: 7) 7) Mn sees wih his eyes u [only God sees ino he he 101 When prophe coes nd cls o e sen y God i is no necessy h he peo ircles lie hose of Moses Elih nd Elsh Elsh whch cuy vioed he ws of nure A h he us do s ccu ey pedc he fuure. The Torh hus sys (Dty 1821 22) If you sy in you he How How cn we now h he word [w no spoen y Gd? If he pophe spes in Gds ne d he word does no coe ue hen h wod w no spoen y Gd nd he prophe h spoen deceifuy Fo his we lso see he convese.] h s heefoe equred s h he divdul e for pophecy in elionshp Gd.Torh] He us ech we dd o his o suc foo [he u furheoe only h weno serve Godh ccordin o s condens. We eely sy If you re rue pophe hen pedic he fuue. He us hen do so nd we wi o see wheher or no his predcion coes rue. If even sine dei of hs predicion does no coe rue hen we cn e cein h hs indvidu is fse pophe If his predicon s co peely ccue we ccep hi. 10 We us hen es his pophe nue of ies If his predcions coe ue hen he is ue prophe We hus nd n he ce of Suel (Sml 318 19) [Suel rew nd Gd w wih hi nd no one of his wods dd no coe e.] And l Isel fo Dn o Beeshe new h Sue hd ecoe esished prophe of Gd 10 3 We h nd h hooscopiss nd founeeers so pedic
e Sith Prinp
47
te fte t tere s t derence etween tem nd tre propet en tog fotneteler migt predct te fftre tre e cnnot do so wt nerring ccrc Some predicons my come true t mny oters do not We ts d (Isaiah 473) et now te troogers strgzers nd fortnetelers stnd p d tel yo sething of wt will come pon yo ey c only tel yo sething, t not eeg. t s lso possile tt none of teir predcions wl come tue t . t ts wrtten (Isaiah 442 5) He fustrtes te sgns of imposters nd mes fortnetelers oo foois Te predictons of [tre] propet oweer mst ll come tre We d (/ Kings 0:0) No word of God sl f to te grond Gd iewise tod Hs propet propet (jiah 2328) Let te propet wo drem tel tt drem nd et e wo My word spe te tut for ow does strw compre to wet? Te predictions of foneteers d medims re lies strw wc mycontiig e ittlenowet it Bt Gd's word e pre wet strw mxed t l wt Te Tor teces s tt een wen tese troogers d fone teers do predic te t e fftre tre tey re st crtns We ern tt from from te propets nd e no need for sc tgs medims nd oro scopsts. Te Torh tels s (Dtny 80-5) ere sl not e yone mong yo [[ wo wo ses dtion fonetelg g or diintion ] ] For te oter ntions [ diintion [ren ren to ffortneteller ortnetellerss Bt Gd does not permit yo yo to do sc tg] God w rise p propet from from mong yo yo We see from tis tt one of te min ts of te propet s to te s te ftre d predct sc tg onty d fmine wr nd pece Een te needs of n did my e reeed to propet Ts wen S ost sometg e went to propet wo ten told m w wer eree t w w 2 s is te m t of te propet. He does not come to st new reigion, or to dd d d to or strct from from te commdments comm dments ooff te or. or. 04 A propet my sometmes predct toles sying tt n ind d wil die tt fme wil occr or te le In sc ces te fct tt is predctons do not come tre does not dte is stts propet.28 In sc ces we do not sy tt e fed is predicton We ow tt God is "sow to nger ric n indness nd regrettg e29 t s
terefore wys posse tt te people e repented nd een forg en y Gd. is ndeed ppened n sc ces s wen Qon wrned]
48
Maimon Mai moni i P Piip
Nieveh.30 I is also possible ha Go may have suspene hei ugemen, n he ce o Hez Hezek ekh h 3 a pophe peics goo howeve an oes no come e, hen we can be ceain he s a se pophe Anhing goo ha G ecees s no eace, even i is only sae conionally32 hee whe acually ony one cases whee Go (Bai evese a goo pecon. Beoe esucin o he empe HaMik HaMik) ) Go pomise ha he igheous woul no be kille ogehe wih he wcke n hs one ce Go eace His wo [an he igheous wee so esoye]. his s explne in el [in he mu] in he ac o Sabbo. 33 3 3 A pophe is heeoe ony ese hough a goo peicion. We see hs n Jeemiahs answe o Hannah son o Azzu Azzu Jeemi w po phesying ha evil woul come, whle Hanani w pecing goo Jeemah hen o Hananah I my pecon oes no come e, oes no pove me o be a alse pophe [since I am pecing ev]. Bu yous es no come ue, sha be known ha you ae se [since you ae peicng goo]. We also (J (Jiah iah 28: 9), "Now isen o his his When a pophe peics pe peace ace an his wos come ue hen i sha be known ha he s he pophe who s ly sen by Go34 105 esablishe pophe esies ha anohe is a ue pophe we accep he lae wihou ny uhe es hus we see ha ae Moses esie egag him Joshua w accepe by all sael, sae l, even beoe he pove pov e any sign.35 he same ws w s ue o l uue uue geneaons Once a pphe s esablshe an his pecons come e me ae pophe cy is no ue. me, i is obien o suspec him o hnk ha his pophecy As long he ollows he ways o pophecy i s oben o es him unuly We heeoe o no conuay es a pophe he oah says (D nomy 61 You shl no es he o you Go you a Msah. I w a Msah ha he people oube he pophecy o xo 1 7 7) Is Go among Moses ke ke o a uhe es saying sayi ng (xo us o no i s ha eemine ha us iviual a pophe mus kow anOnce beleve Go s among an noisispaage hswepophe. We hus [ha G ol Ezee, (zkil 3333), [When comes
uean i wi come rue hen hey wkow ha a pophe h been among hem36
e Sh Prple
Code Repenane Y huvh
49
Tree are e caego of e eeic (Apikes) One wo ay a roecy oe no ei an a ee no way in wic co uncae infoaon o n
Maimis Priples
0
oint / Di cu io ion n
How o w ow w is goo n w s vil? How s ngs n�
2.
W o w mn wn w sy Jsm is v igion�
3 How os vl gon fom o posops? W
m sprior? 4
Wy is propcy on of fnmnl pincpls of Jism?
W is prop� How os on bcom pop� 6.
Do pops s oy? Wy?
W conons ms b fl bfor w ccp somon pop? 7
W s ronsp bwn msic propcy? How os s l o yo own xprinc? 8.
9. 1
Wy is picng f m of popcy? W os is pncpl c s bo Bib?
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The Seventh Principe I bele wih p faih ha he prhe of Moe abolu He wa wa he chi chi of a proph proph, , boh boh be a ar ar hi him. here h not ren other ike Moe A prophet who looke upon H mge
Commenta on Msnah
he eventh principe nvove Moe We believe tht Moe w the chie o l prophet.37 He w uperor to other prophet whether they precee hm or roe erwr. Moe ttine the highet poble humn evel He perceve the y to egree ung every humn beg tht ever eite e litery elevte himel rom the leve o the mere hum to tht o ngel. Moe himel thu ecme ike n nge. here w no brrier tht he i not plit penetrte. Nothin Nothingg phyc phycll he hm ck. e w w not
tte by ny ecency, gret or ml. H thought, ene ee g cee to eit entrey Hi conciou mn w competely eprte bece pure piritul beng It i or thi reon tht we y tht he poke to Go wthout neeing n ngel meto I woul very much lke to epin th mytery n unlock it ecret in the orh. [In the or Go y o Moe] (Numb 128) Mouth Mou th to mouth I wi pek to him, him, n thi thi entre entre pge require require conerle eplnton Beore I coul eve nto nt o thi however however I woul rt rt hve to cte mny m ny proo propoition introuction n empe. empe. rt I woul h hve ve to epln the nture o ngel n how they ier rom G Himel. he oul oul n t power woul lo hve hve to e epline. he cu cuion woul then hve to be epe to incue n epoition o the imge tht the prophet ue to ecribe G n the gel. hi tu, woul invove icuion o the Dvine Stture (hiur Koah Koah) ) 53
54
Maimon Mai moni iss ' Pr Prncip ncipss
an all that t voves ven ths wol not sce an no ma matter tter how concse sch a scsson wo eeave t wo of of at scorses leat a hnre will therefore these involve matters an foressay a oo that I ages lan to wrte Othe Othese se I w incl inclee th thss scssion in a wor on the rohets ro hets that a crrently writng or n a secial volme exlainin ex lainingg these [thir teen] rnciles Retg to ths seventh rincile et s istngsh Moses' rohecy from that of al other rohets n for ways 1 Go soe to other rohets throgh an ntermeiary Moses aone i not nee any ntermeia Ths is what the Torah mes when [n Gos name] (Numbs 128) Moth to moth I wl sea ttosays hm 2 ve other rohet co only receive rohecy whe seeg We therefore therefore n n nmeros laces that rohecy rohecy is escrie escrie ( esis 20 3) a ream at night an (job 3315) a vison of nght nght If ro ro hecy oes occr ring the ay t ony comes when the rohet fals to a trance where hs senses are oterate an his min ecomes a sve a ream Ths state is calle a vison or an insght39 To Moses however the wor came y ay when he stoo [fy awae efore the two cherim Go Hmself ths testie (Exod 25:22)
will meet me et with yo there [an [ an will wi ll sea sea wth wth yo from aove the ar cover from etween the two cherim that are on the ar of test mony] Go lewise sa (Numbrs 12:68) f there e a rohet among yo [then Go w mae Mysef nown to him a vsion I will sea s ea to hm n a ream Ths is not te of My roet Moses Moth to moth will sea to him 3 ven thogh other rohets ony exerence a vison n a trnce an then only throgh an ange it w sti a very tramatic exerence for them Ther strength wo fa their statre wo ecome sarraye they wol exerience sch rea that they wo come close to eath Aer the ange Garie soe to Danel in a vison Die sa (Daniel 10:8) I ecame owerless my aearance was sarraye an my strengt strengthh esee esee me an fel on the gron in a trance He later sai (Ibid. 10:1 The vson case me to ecome slocate [an ha no strength le] Ths however w not tre of Moses The wor came to him withot hs exeriencing any tremlng or terror whatsoeve The Torah ths says (xod 3311) Go soe to Moses face to ace s a mn seas to hs fren Moses rohecy w st lie a frieny conversation volvng no agitation whatsoeve
th Princip
55
Moe dd o eme e wod eve o i w fce o fce w ece e w o compeey ced o e p d ced eie Oe pope cod no eceive popecy weneve ey deied. I depended o d wi. A pope mi w dy d ye d i o cieve popecy. A e cod do w ped o God o e ve viio nd e w cme i m e dy nd mo nd omeime mi no eve come ee wee nmeo op wo pied e md d cony ep emeve pe pion fo popecy We e od wen e o popecy E id (2 King 3 5) Now i me mici. Si eve wi i pe po w no ce ce e wod popec pope cy. Moe on e oe d cod co d cieve popecy weeve weeve e deied e o qoe m y Numb 98) Now w d I w e w God commnd yo ce. God iewie od Moe Liti 62) Spe o Aon yo oe e o come ime o e oy pce. O e ec i me Ao cod o ppoc God weeve e peed Moe cod4
Code Fouda of e Torah (Y oy HaTorah 76 Moe w e me of oe pope ee e eefoe nmeo deece ewee Moe nd oe A oe pope cod oy ceve popecy dem o vio we Moe cod popey we nd fy fy we e o y Numb 789), W e Moe cm cmee o e en of M Meen een Ohl Mod) o pe o God e ed e Voce pe o m A oe pope oy eceived popecy o e.42 A ey cod ee w eoy eoy o mepo. mepo. Moe oweve owe ve dd no eceve opopecy ne e pce Numb Mo mo mo Io wi pey o im. i m. IGod oe e e o2) y Exodu 33) God poe o Moe fce o fce We o d Numb 2) He Moe) e po vion of God. ec Moe dd no ee mee eoy He w e i w wo vin o eo o y mepo e o y Ibid.) I pe o . ] mfe mfey y nd o eo eo Moe did o ee eoic vo w e o ee ey y e l oe pope wee eoized confed nd o p y ei epeiece. i w no e of Moe e o y Exodu 33) [Gd [Gd po poe e o o Mo Moe e. .]] mn pe pe o ffend. A m o
56
Maimon Mai moni iss ' Prii Priips ps
terrorze by hi rien convertion. Moe lkewie h enough ment trength o unern wor o prophecy wih hi compoure otly unece other prophet coul not cheve prophecy when ever they eire Th w not rue o Moe W henev henever er he wihe he cou be enveope by Divine Inpirtion (R Haos prophecyy wou ecen upon hm. He woul not hve o concenrte n phec prepr pre pree hmel or i, or he w n con con te te oo concenrtion preprtion, u ike miter miterng ng nge. He coul co ul there thereore ore prophe pro phey y t tme tme he T Torh orh quote him ying yi ng (Numb 8), "Now wt I wil her wh Go commn your ce. 5.28) G to Moe But ( "G yprome to them, th Reu now owhen your he ent. you here with Me [ I wl pek o you]. We ee rom rom thi tht oher prophe h to reu "to heir ento ento ther worlly neeer they were he wih her prophecy They were once gin like ll oher peope, n hereore i no hve o epre rom heir wive. Moe, on the
oher h, never reue o hi "r ent n never gn ouche womn4 Hi mi w continuy boun o the Cretor o l worl worl the oy never le hm. He bece hoy n ge ge.. The Torh hu y tht (Eodus 342) "the ki o hi ce ent oth bem o lgh. 8 1 The ewih peope i no believe n Moe becue o y mir ce tht th t he migh hve perorme perorme For when one believ believe e in omethig becue o mircle he l my hve oub n upec ht they might hve been peorme by men o mgic mgic or ricke. he mirce th Moe perorme n he ee however were only one becue they were necey n no o bring proo o h prophec Thu when t w necery o eet the Egyptin, he plt the e ve u i mit. When we neee oo he provie u wih the Mn4 When we were hirty, he plit the rock o prove wer46 When Korch hi bn revolte, he cue the eh o wow w ow them up.47 The me i true o ll hi oher mirce Bu he min mi n reon why we beleve i Moe i becue o wh hphp pene Moun Sii "Our eye w no trnger.48 Our er her no nother. There w the re, the thuner ightnng 49 when Moe entere the eep cou.0 The Voice poke o hm we oureve her it y, "Moe Moe, pek o the people Moe hu ol he people ( 54) "Fce o ce G poke to you Thewith Tor likewie[bu ywh thi (Ib.u53) coven our her who "Go re l i hereno ivemke toy].
e Sth Pp
57
Sin he ony eol poo h(Exod Moe 19:9) pophecy wThe eevelon cone no cey Go Moe Be hol I come o you in hic clou o h he he people my he when pe wih you o h hey my beeve n you oeve Beoe Sni he people i no beieve wih h ong enough o l oeve They migh hve beeve bu hey cou hve e h oub n upcon. Thoe who eceive Moe mege wee heeoe hemelve w nee h hi pophecy w e no uhe ign w neee. Moe n he Jewh people wee le wo winee who hve een he me hng. hn g. Ech Ec h wine he pi now h he ohe i i peing uhuy n neihe one nee ny poo egg he ohe The me ue o Moe The enie Jewih people wee hi winee e
he eveon Sn no uhe ign wee neee A he begng o Moe' cee he w given mice o peom n Egyp n Go o him (Exod 3:18) They hl hen o you voice. Bu Moe new h one who only beleve becue o micle ill h oub upicon n im hough He heeoe no w o go n ol Go (Ib 41) They wil no beleve me. Go hen ol him h he mcle m cle wee only o ebi ebih h he h h unil e e he Exou. Ae h, hey woul n n Moun Sni n upupcion wou be emove. They woul hen now o cein h i w G who gve him he il ign n en hm om he begnng n hey woul no longe hve ny oub G heeoe ol Moe (Ib. 312) Th h be you [e] ign h hve en you. When you bg he people ou o Egyp you hee G on h mounin. Theeoe when ny ohe pophe come we o no beleve hm meely becue becue hhee peom micle. Ju becue he pouce mce onoe me n men h wemu ccep y only ee - we no ccep pophe becue heevehing Toh yheh i The he pouce ign ( 18:15) you h hen uno hm. Thi gin im Thi im o o he w egng evence evenc e Temony em ony o o ee by wo winee i ccepe leg evience even hough we c neve ow o cen h hey e eg he uh. n he me wy we e commne o hen o uch pophe even hough we o no now o cein h hi ign i ue no eu o mgic n icey 8 3 Theeoe i pophe come emp o eue Moe' po phecy we o no ccep him no me wh ge mcle he pe om 2 Moe pophecy i no epen om epen on n nyy mce mce n n heeo heeoee cno be ipue by mcle. We w n he wh ou own eye
58
Maim Ma imo oid ids Pri Prips ps
an eas exay Moses himsel . Hee again we an se he examle o winesses winesses winesses winesses esi o somehng an a erson hs seen wih hs own eyes ha i is no e hen he is no bon o ae he esimony He knows o ean ha hey are se wnesses. The Torah here hereore ore says s ays ( 133 4) [Even] he sign or wone won e ome omess o ss ss yo sha no harken o he wos o ha [ase] rohe He mgh oe sgns an males males b he s omg o on rai wha we have seen wih ou own eyes. We ony beleve he evene o miaes mianno aes beause a ommanmen o s Moses We heeoe ossibleoae y sign hagven omes o by ona
Moses We ouselves hear an saw hs revelaion.
Cd Rpntanc Y uva
hee are n he aegoy o he hee (Apikors) One who enies he roh rohey ey o Mose Mosess .
e Sh ipe
59
Point / Di Dicu ion ion
Wy s Mss s n Jdsm 2.
Wy s s m gs f s?
3 W s y Mss. Ey w s is
y?
. W is ms im sn n Jdsm? 5 Cm vvs s n w Dty 3410 nd Nums
12:8. 6.
Hw wd is ini y Csiniy nd Ism
7 .
T w n n d mis mis vify vify s s n nii iiy? y?
8
Hw dd Mss dff m s?
9.
W Mssi g n Mss
1. Wy did Mss v s g dg f ?
W s f sn ws Mss?
n'w T nx i�w T , X , � 1 i tn 7 i ,� T T
The Eighth Principle I belie belie with p pttfaith that that the ntire ra that we have that which was v to oses. d gave a tre Toah to Hi people Throgh Hi prophet tted n a Hi hoe
Comment on Msn
The eighth pinciple i that the Toah gven to by Moe orignated
from i therefoe wod. We d. do nott now exaycaled how Gd the Torah w tanmitted to Moe Bt when it wa tanmtted Moe meely wote t down ie a ecre ta tang dctaton. n thi way way he wote the event of h time d the other torie in the Torah a well a the commandment54 Moe w therefore called a "ecetay. Eve vee n th Toah i eqay holy The Toah mght cont vee ch (Gsis 0 "the on of Ham wee Ch and z rm (Ib 3639), hi wife' name w Mehitabe and (Ibid. 36:12) "Timneh w hi concbine55 aongide of (Exods 202) I the ord yo Gd Gd . and (( 4) Hear rael [the Lord o Gd the od i One] thee vee ae pefectly eq. They l orignate fom G Gd d d ae all pa of Gd' Toah Toah which i pee pee pe hoy and tre56 The peron who ay that om omee page were witten by Moe of h own accord i conidered by or pophet and age to be the worst o of nonbele nonbeleve ve and a pee peeer er of the Tora.57 Tora.57 Sch a pe peon on cclm lm that the Tor Tor m mtt be divided into a coe coe and a hell d that the toie d hitory containe containedd in it wee witten bbyy Moe nd are of no t tee be benet. net. Sch a peron i in the catego of thoe who ay the Toa i not fom heaven5 O age teach that thi category clde even one who ay the entie Toa Toa w given by Gd with the exceptio ex ceptionn of a in e word whch wa compoed compoed by by Moe and not poen by dd 9 Re
64
Maim Ma imnid nides es'' Pnci Pncil les es
gng sc peson te To sys (Num umbe bes s 1 5: 3 1 ) He s espse tee wo t wo o [. s so so s e ttey ttey ct o o I one ey nestns te To ten e ns eey wo e wt wonos wisom It cont contns ns ept tt cn nnee ee e plm plme e competelyit compete lyit s oe oe tn te et n wie tn te se se 6 One nee ony oow te emple o King Di, te nnointe o n Jco wo pye (Psalm 119:18) "Uncoe my eyes tt I my e o te wones o Yo To. Te sme is te o te ccepte epntion o te To wc ws so gien y G [Folowg ts o titon] we mke sc tngs s te Scc l So Tzitzis n Telln in ectly te mne tt G ictte to Moses Moses tnsmte tis to s tst woty messenge Te To teces s tis pncple wen t sys (Numbs 16:28), "Moses si Tog tis yo s know tt G sent me to o l tese tings, n I i not o t on my own cco
Intodun d ey commment gen to Moses on Mont Sin w gen to gete wit n epnton. G ts to Moses (Exod 24:12), [Come [Come p to t o Me to te t e mont mont...] ...] n n wl ge g e yo te t e ttl lets ets o stone te t e To To n n stcton. stcton. To To ee eess to t tee w wtten tten To To wile "instction s ts ntepetton. We e ts commne to keep te To ccoing to ts intepettion. Ts intepettion is wt we wote c tete Ol To (rah SeBaal Pe)n soty eoe e Moses ente To wt is own pse wy. He ge copy to ec te n ote To w pce te Ak ttestimo estimony ny 6 2 [Mos [Moses es ts ts to te eites] (Deut nm 31:26), "Tke tis sco o te To n pce t [y te se o te k k o te te coen coennt. nt...] Te itepetton owee ws not witten own t w oly tgt to te eles Jos te est o te ews. Moses teeoe s (D (Dt ter ern nm m 1 3 : 1 ) "A tis wo tt I instct yo yo s keep n oey It is o tis eon tt it is cle te Ol To Atog te O To ws not wtten own, t w tgt y Moses to is conci con ci wic w me me p o seenty seen ty eles.63 ele s.63 l l Pn Pn c os ts l ecee ecee te titon titon om Moses. Mo ses.os os ow
ee ws Moses min isciple n e ws gen [esponsity o] te O To, To, eceie eceie spec speci i inst instcto ctonn in it 4
e Eighth Pincip
5
Jos iwis tgt ts tdton oy ong vd T w tn mny ds wo civ civd d t tdit tditon on ffom om os . RbbJd t son of Rbbi Simon w nown O oy Rbb6 nd nd it w O oy Rbb wo wot t Msn66 Fom t tim o Moss ntl O oy Rbb t w no boo om wc t OoTo t To codobttgt pbcy pbcy n c gn tion owv popt t d Sndn wd witgntion down is own nots in od tt mgt mmb wt nd om is tcs wod tn s ts nots n tcs n s o tcngs tc ngs Evryon istnng wod so t nots ccodng to s by67 Sim nots w tn on ws tt w not tnsmttd om gn tonn to gnton b w divd tg t Trtn Pincips to P incips [wc w sd s d to xpond t To To 6 nd gd gd pon by t Sn dn. contindws ntxpntions t tm of O oy Rbb gtd Tis t tdtons nd commntis on tn t nt T Too , wic d bn dd down fom Moss nd pondd by t Sndin Snd in c gntion gntion s w tn l l compid compi d into t boo nown n own t t Mis Misn n 6 Misn ws w s tn pbcy pbcy tgt to t sgs sgs nd vld to t ws ws Evyon wot t down nd nd t w wss spd to vy commn ty T Ol To w ts psvd nd not ogottn T on wy O oy Rbb bo t tdton [o ving t O Toh Toh nwittn] nwittn ] w bcs sw tt t nmb o stdnts w dcinng nw tobs contny sing nd t Romn Emp spdng trogot t wod nd constny bcomng stong T ws w so bing sptd tvng to t fo cons o t gob to wot sing vom tt vyon cod v t w somting tt cod b nd pdy nd not fogottn. O oy Rbb spnt is i togt wit s conc pbcy tcng t Msnh mong t sgs wo w prt o O oy Rbbis conci w R w Rbb bbii iy iy Rv v B Kp Kp Rbbi Yocn nd Rbb os Bsds ts[om t tO woy tn tnss of tosn tosnds ds of ot sgs wo cvd t tdition Rbb
Rv tn wot t Sr nd S commntis on Litic, bs nd Dton Dtony y) to pn nd pond pon t mn points of t Misn Misn Rbb y y wot wot t t s to cidt ot concpts n t Misn Rbbi osi nd B K Kp p iwis iwis wot Bsos to
66
Mams Mam s Pr Prs s
explain he wods of he shnah Finally Rabbi Yochann woe he Jesalem almud in he land ofsael some 3 yeas aer he desc ion of he Holy emple... Ravna and Rav Ashi were he ls of he sages of he almud. I w Rav Ashi who woe wo e he Babylonian Babylonian almud almud in Babyo Bab yon n appoximaey a hundred yeas ae Rabbi Yochanan had wrien he esalem al mud. 0 Boh B oh almud almudss (o G Gmo mora rahs hs were commenarie commenariess on he Mishn explaining s deph and expounding all he new conceps ha had been esoved n he cous since he ime of Our Holy Rabbi. he wo almuds he sa he Sra and he Sr explain wha s permed and forbdden clean and uncean, liable and innocen and un. w i had been hded down from geneaion o gen eaion and ulimaey from Moses himse himseff. . Ravina Ravi na and Rav Ra v Ashi wee herefoe herefoe he l grea Jewish Jewi sh sages o o ran scrbe he Oal O al oah.. Every ew heref her efoe oe folows folows he Babylonian a mud.. mud .. his s because every single ew had agreed o accep he eachgs of he amud.. amud...for .for included he eachings of all our sages, o a le he majoiy of hem. hey in urn had received he radiion re gading gadi ng he ffoundaions oundaions of o f he oh from from geneaion geneaion o ge genera neraon on and ulimaey fom Moses himsef
Code Repentance Y uva 3 8 hee ae in he caegory of hose who who deny den y he or peson who says ha he orah does no come from God even if he A only says hs wih espec o one vese or even one word. f a peson says ha Moses woe i on hs own, hen he denies he oah. oah. he same s e of one who denes s nepreaions nepreaions as cluded in i n he Oal oah. Such a person is hen ie zadu d d Baihus Baihus who denied he Ol orah] 7
Code Reb Y Mamrm
he Sanhedn he gea cour in eusalem is he bis of he Ol o. sood a he pll of Law d fom i laws and udge mens emanaed o Isael Isael he oah oah sues us of hs cous auhoriy when i says (Dtnmy 1 7:1 7: 1 1)1) "You shall abide] by he oah according o how hey each i o you.' you.' his in iself s a commdmen of he orah. veyone who beleves in he oah mus heefoe accep his cour's auhoiy and depend oonn egading ma maers ers conceng ou elgion. 11
e Eghth Pp
67
One w e e n ntt belee n e Orl r r ii cnte ere tc (Apkes). I ne penly p enly enie e tenicty te Or r r e in e me ceg ter eretc eretc peple w eny tt te te r r 1
cme een inrmer n renege A ee re n cnerm Jew. i i ny true wen ne enie te Or r n e bi i wn tg pinin i te pern w lw wn lmie nteec tbby ene te Or r n i wn e t lw te ep k Bt n er lwer Bt t e nt cle te cren e w g ry r teir ecenn. ee re re mng te Krte72 n re cnince by teir pren. Sc pepe re terere in te me cegy pern kinppe by by gentle n n73 nbtre tem my cn nt egery bie e cmmnment e byike nee ner trnt74 Een tg c cil my ler t e Jew n ee Jew prcicng prc icng eir reigin e cnere cnere t be ner cntr cntrn n ince e w rie n c mgie mnne e me te te w lw te wy ter er w re Krite w e trye I i terere ttng t brng tem bck n rw em wi wr pece nil tey ret te treng e r
68
Mims rips
Poin oin t r Dcus Dcussi sion on
How w the oo of Genei written?
. What Wh at w th thee ole ol e of of Moe Moe in writ writng ng the Toah? . Compare thi prncip prncipee with with the pevi peviou ou one . What pa of the Tor i uniquey Jewih?
What the Oal Torah? Whee do we now d t? . Who wee repo reponibe nibe fo fo inuring that the Or traditon emained accurate? 7
How w the O Torah put nto writng? When?
8
Why wa thi not done unti aer the rie of Chritianty?
How do we ow how to ead and tanlate the Torah? To what degree i th elated to the or tradtion? 9.
1.. Where do we d the law 1 law of Tein? in? Why? Why w the Tor Tor given in two tw o pa oone ne written and tthe he othe ora
1. Who were the Saducee Saducee Tzadum thuian and Karaite? What happened to them? What goup correpond to them today? 1 . What i the tatu of one one who who grow up without nowledge of Judam? How th reated to the concept o the or tadton?
n w nx: T
"'
:
'" :
•.•
1i I I ·T W �?' D x· 1x 1 x 1i I x·, ) i !� . i n. � l1 1D D: T
'."
·
-
-
·.•
.
:
:
The Nith Priciple I belie with with pctfaith that that the the Torah wil wil not not be changed changed an andd that th at the wi will n n be anoth anoth Torah gv gv by by Go
gda Go will not repace nor ce Hs aw or l time for nytin else.
Commenta on Msh nah Te nt n t principle nvoves permanence Te T Tor or is Go Goss perman ent wor an no one else can cane it. Notn c be ae to or sbtrae from eiter te written Tor or te Ora Tora. t is ts wrtten (Duty 3:) "Yo sall not a to it nor sbtra from t Tis areay been scsse n etal
i or troion to tis Commenta o the Minah.
Code Foundaons Code Foundaons of e Torah Y oy HaTorah Te Tor cearly states tat ts commanments wil remain bin i forever wt neter cane aition nor sbtraion. Te Tora ts states (Dy 3:), A ts wor tat tat comman yo, yo salll eep an o Yo sall not a to it sal it not sbtra fom fom t. Te To To r lewse says (Ibi 2928), "Tns tat are reveale beon to s an or crenr to eep a te wor of thi Trah." We ts see tat 91
we comme eepte teTor worsclearly of testates Tora"Itforeve witarerear to mytoaws sa beSimary ever tin statte for all yor enerations7 Te Tora fermore says (Ib 30 2) "[Ts commment wc ve yo toay ] is not n n eaven. eaven. From tis we lea tat a propet can no loner a nytn to te Tora6 Terefore f y popet comes to alter [te T Tor or wc iis]s] te t e popecy of Moses we mmeiately mmeiate ly now tat e is a ffalse alse propet prope t t oes not matter weter e s Jews on nonewis or ow many sis or 1
Maim Ma imnis nis ' Pn Pnpl pls s
miles he peorms. he sys h God sen hm o dd or sb commndmen orh o expln dierenly hn o rdiion rom Moses heo is he se prophe he sme s e i he eches h he commndmens given o sre wee ony given or lmed me nd no ore no oreve ve . n sch ces we now h sch pophe s speing pesmp osy Gods nme mg p somehing no old o him by God. Fo God Himse od Moses h hs commdmen (he ewish elgion) is o s nd o or children [oever] [And he oh sys (Nums )] God is no mn h He shold spe sey. 92 One my hen wonde wh God men when He od Moses (Dtnmy ) wll rse p prophe le yo rom mong yo brohes he rh is h sch pophe wll no be sen o s y new eigon. A prophe only comes o commnd s o eep he or nd w people who viole We hs dd h he very l words o pro-
phecy eve spoen wee (Mahi ) Remember he orh o Moses My sen. A prophe my lewse come o ell s hngs h hve nohing o do wh he commndmens. hs o exmple he migh nsrc s whehe or no o go on oey wge w, o bd wl. In sch ces ce s we ee commnded o obey his nscons nscons ...
Code Repentance (Y uva hee re in he cegory cegory o hose hose who deny deny he oh oh One who sys h God h exchnged His relgon or nohe o h he orh no longe ppies even hogh i w oiginy om God.
e Nnth Pp
73
Pin t /r Dcu Dcussin
Why o w lv h h orh wl nvr hng or susiu?
Chrisny lms h h orh w h "ol s smn mn whih h now n rpl y nw smn smn ow wou hs prinpl pply o hr li 3 ow os his prinipl ppy o sm
. Mny ws l h h ommnm ommnmns ns o h or r no ongr vli sn "ims hv hng. Dsuss hs i.
5 Dos Go o h uur? Whn g h orh oul niip wh h prsn wor wou i? h or or ons ommnmns rgrg rgrg mny hing suh sris n h ws o pury whih no longr ppl Why os hs 6
no onri hs prinp Wl w s p h orh n h Mssini Ag? 8
Cn nyhg h orh vr om "ol shon?
9
D Go gv h wor y rgon ohr hn Juism?
� " i n D i n-� " i t tiwn-�, T : • t � I . t i - � � p
The Tenth Principle I belie with with pfaith that that God God n nws ws all all oof f man s e and th th h h. It is ts writt alm alm 1 5, ne y y heart to. eth He unstan what wha3t3each nH e ees. as es. mod
Y
He ee He know our ecre He ee each hng en a i vey beginning
Comment on Misn The enh pincple i ha o know a ha en o never u H eye away f u fo he. enie he opinon of hoe who ay (Eze (E zei iel el 99) 9 9) ha abone H wo [o oe no ee.77 Thii principe Th principe i augh augh by he Pophe Pophe when he ay ha ha o (jemiah 3219) grea coune ghy n nigh whoe eye ae open o a he way of an We o i aue he Toah in uch pace a (Gnesis 5) aw ha he ev of an on eah w very gea an (Ibi 1820), he cry of oo an orah i grea. Thee an ilar paage a reec h enh pincpe
Cod e Fou Code Found nd s of e Tor Tor (Y soy HaTora
Everyhing ha exi (wh he excepion of Hiel ony ex becaue o gve i powe o exi Thi i rue of everhing fro he highe angelc for o he ae inec n he ineio of he eah8 2 1 0 know Helf an i awae of H own greane oy an reiy an He heefore u ao know everyhng ee. Thee nohing ha can be hien fro H9 ecognze Hi rue naure an know i exacly a i i 29
ThiInknowege oehng canou. be eparae Hi ei ence h way ii no i very erenha fro For our fro kowege no he ae ou eny Bu n he ce of boh He Hi 77
Maimis Mai mis Pps ps
owede ad Hs ife are Oe They ae Oe every possibe way d the flest detio of ty
For if d ved wth a "ife or ew wth a "owede that w ot eqivalet to His essece the the we wod have to say that ther t heree w more tha oe God. For [ethe Hs ife or His kowede cod be fero to Hs essece ad theefore we wod have to say that thee wee may Gods Hs essece His ife ad His owede bei eqal], havestootbetre cosidered [eqay] Gds. Ths, wod of corse God s Oe i evey possibe way the flest sese of ty We mst theefoe say that He Himsef is the owe the thi that s ow ad the owede tsef.80 t is l oe. This cocept is beyod the power of speech to express d beyod the powe of the ea to hea Thee s o way that the hma md ca fy comprehed t We aso ow ow that ths is te howeve howeve ffom om the ve a aae ae of the scptre Whe spea of th other tha God it ses sch expesife of yor so. 8 I sos "by the ife of Pharaoh, ad "by the ife the case of Gd however the sciptre eve ses the expessio "by the ife of Gd Rathe, it ways ses the expressio, "by the Lfe God 8 3 Ths s becase becase God d Hs if ifee [are idetic ad ad ot two sepaate etites, i the ce of physic bes ad aes. Gd theefore does ot ecoize ad kow ceates becase of themseves we do. Rather He kows them becase of Hmsef. Eveyh depeds po Hm fo exstece, ad sce He ows Hm sef He theefore ows everyh.
Cod Rptac Y Tsvah We may the s a very eitmate qesto. [For we d a paradox betwee God's owede ow ede of the fte aad d ma's freedo ree do of wi.] We mst ether say that God ows the ftre ad therefore ows whehe oe wbe ood o wcked or ese we mst say that He does ot ow. If we say that Gd kows a perso will be ood, the t is impossibe for him to be otherwse. f, o the other had, we say that
55
Gd that wiGods be ood, d it is still possb possbe e fo fo him to be evi the kows we mst sayhethat kowede s ot compete. Befoe Bef oe o fhe fhe yo mst elze that the swer sw er to t o this qesto qes to is "wde tha the eah d broader tha the sea.8 t voves a eat mber of importat bic pcpes ad oy cocepts. Howeve Howeve yo
e Th Priip
79
mu py ve coe enion o wh a ying. n he econ chpe of he oe on he Founion of he o so HaTorah) we cue he fc h Go oe no know wih owege h epe fom eence. n he ce of mn we c pek pe k of he nivu nivu h knowege wo w o ep epee hg. hg . n he ce of Go howeve boh e n i knowege e one hi howeve i beyon ou powe of uneig, u mn cnno unen G ue nue. hi wh G me [when e o Moe] Eodus 3320), Mn cnno ee Me ve. Fo he vey me eon mn cnno unen Go' kowlege. [Go o u h hough ] pophe when e I Isaiah saiah 5 5 58) 8) My hough e e no no you you hough hough My M y wy e e nno o yo you u wy. We heefoe o no hve he biy o une how G kow l hg n ee We kow howeve whou y oub h mn h boue fee wll n h G oe no foce hm no ecee upon him wh o o. h no oly kown fom he on of ou fih bu cn o be poven phloophicl Fo h eon pophecy eche h mn uge fo h ee n ccog o h ee whehe hey be goo o evl. h i he founion n l pophecy epen upon . 3 hee e he cegoy of he heec Apikores) One One who who y h G oe no kow he ee of mn
80
Maimis Pps
in t /r Dcus Dcussi sio on
Wy i i a fnamn principl How rla o pncip? 1
. f o no cang ow can H acqir owlg? Wy o w ay a an Hi nowlg ar on? Wy a
y no am n ca of man? . Dic paraox of nowg an fr wi How o Ramam ra i paraox? 5 . Wy i i paraox ncay? How can ngn o fa
. How o Go now fr? Wy o Ramam Ramam cc fr fr w fona fonaon on of a popc popcy? y? 8
How o Go now or og?
r7 r rK K i i n D K l W i ?ni , 1Yn niw? . , ,1Yn 1 Yn i7 i7 w wyn yn
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The Eleventh Principle I belie with e faith that God rar those who ke His mandmts, and unhes those who transess His mmandm.
da He rewas m w oe s ees esee He ges he wice e accoing o er wong
Commenta on Misnah The eleenh pincple is ha Go ewas ose who obey he com manmens of e Toa an pnises ose who olae is prohib ons The greaes possibe ewar s e Wo o Come we e geaes possible poss ible pnsmen pnsmen s being being c of fro rom m i The Torah eaces s is pinciple in e folowng accon. Moses sai o Go (Exodus 3232), f Yo wil hen foge he sin b f 3233 3) Te one wo no en engish me Go anee (Ibi 32 h sne agains Me m w ee from My boo This sows s ows a G nows bo e obeen an e sn snner ner rewag one pnshng e oe
Code Repentance (Y svah
Wen eie o a naion naion sns ey esee pnishpnishmen an G ows wa pnsmen s ng n some ces one s 61
pnishe og pnishe og is boy wi wiee n oers oers he is pnishe pnishe ogh ogh [he oss o his possessons. n oer ces s pnishmen mg mg noe noe his mno chilren 8 6 Fo yong chilren wo ae no ye obigae o eep e commmens are consiere consier e lie ones possesson possessonss The The Toah Toah says (Dutnomy 24:: 1 24 1 , [hilren shall no ie becase of ei fes fes eey ma sall e fo s own sin. Ths howeer [oes no refer o smal cren
4
Maims Pis
b oy o al who h ll repobly o h ee. There ae ome ce whch a pero phe he Wo o Come, a abolely o harm come o hm h wor a . . I oher ce oe may be phe boh h wo a he ex 62 Th oly e whe oe oe o epe Whe a pero e pe h repece lke a he proecg hm rom r om roble.9 roble.9 A a pero ca hogh h ow ee wll o ca he repe hogh h ow ree wll 81 The ma ewar o he gheo he Worl o Come. Th a e ha h a o emae by eah a goo ha o mxe wh ay evl. The Torah h ay 22 "Yo w have goo a yo ay wll be lo logg Or Or rao epre h o ay Yo w have a goo wor goo"a ay be og a worl aha goewhere o ao90 Th he yor Worl o wll Come.
e Eth Pple
5
Poin for Discussi ussion on 1.
Wt is i s te good nd e e nol noled ed in i n rewrd rewrd dd pnisent pnisent??
Were s t deed Were is te in plce of rewrd nd punisent? 3 Wy do we soeties see good people sufferg nd eil people
prosperng? Wy does d rewrd good Wy does He puns el? 5 W is te Word o Coe 6.
How s s prnciple relted to t of te ortiy of te soul?
� J X X J /· _ , T _ X - : DW , P � �l ;x - - T� t � o� .x
The Twelfth Principle I elie elie wih pef pefaih in he he cing cing ofh fhee Me Me ia iahh No maer maer ng i ake, I wil awai hi cing
igda He l sen our Mess t te En o Dys o reeem ose o t His svton.
Cmmenta n Mishnah e e priple nvoves e Messn Age. We beleve re en tt te Mess ome We o no
onsier im lte n oug e tr e it im soul ul no set tme or s omng not to ul ule e en e We so ome rom srpur psges Our sges tus te us My e spiri ose tt ote try Mess to ulte e greter ime o t e en Weobelieve be yro9 oter g or ler o ever ive. s been been prete by evey propet rom Moses to Mli. One o oubts or minmizes is enes te or tse For te Messi is mentione bot te oun o Bm93 n e en o Deueronomy94 Inue in tis prinipe s te t e beie beie es g n n ony ome rom te mily o D Dv v troug s so sonn Soomon One o rees ree s is my enes Go n His propes
Cmmenta n Sanhedn 10:1
e Messini ge is en te es ill regin ter inepenene reu to e l o srel e Mess be vey gre ng ose government be in Zion He ll ieve gret me s reputon mong e nions n ions i be even geer n tt o Kng Soomon His gret rigeousness n e oners t e brng bout use peoples to mke pee t im n lns to see im. Woever rises up gins im 89
90
Mam Pp
will be eroye by Go an gven over no h han. A he Biblica page ha peak o he Meah hu ei o h ucce, an o our properiy ha w accompany i Nohng wi change he Meic Age however ecep ha he Jew wrega her inepenence. Our age hu each u There no erence beween hi worl an he Meianc Meianc Age ecep ec ep wh w h re gar o our ubugaion by oher govemen9 ch an poor rong an weak w ei in he Meianc Age I w be ve ey or peope o make a iving however an wih ve lle eor hey wbe abe o accompih ve much. Thi i wha our age mean when hey each u n he uure he l o rae wil brig oh whie brea an cloak o e woo.9 Th aying i very much like he common epreion ha people ue when omeone omehng prepare an hey ay he h oun bake brea an
cooke oo. Agriculure an hae w e, however even he Meianic Age Age he cripure cearly ay (a aa a 6: 6:33 ) Aien ha be your plowmen your vnereer. I or hi reon ha he age who ai ha rael wbrg oh whie brea became angry a one o hi icple, who ook hi aemeninieraly [He Bu haaner we rnee imar now hi worl. Bwere u even hi ane , however howev er w given giv enhn he h e even cone o o he ciple miuneraning, an w no he ac acua ua ruh. We ee ha hi i o ce he Talmu ue hi an eampe o he eaching (Pb 234) Do no wer a oo accorig o hi o The ma bene o he Meanc Age wil be ha we wl no onger be uner he ubugaion o oreign govemen who preven u rom keepig he commanmen. I w be a me when he number o wie men wll incree, we (aa 11:9) A he worl will be e 24), wih naion kowlege Warlonger w no ong er e, henaon. prophe (bd. hall no i onger up wor agan w be age o grea perecion hrough which we w become wohy o ener o he Worl o ome. The Mei w hen ie, hi on wrule i hi place.9 He u wbe oowe by on. The Prophe peak o he Meah eah wen he ay (aa 424 He ha no ail nor be che un he h e righ i he worl. Hi kigom howeve w or a ve ong ime. Thi becaue man' ieime ieime w be vy eene. eene. Worre an rouble will no onger ei an hereore peope w ve much onger. We hou
Twh Principl
1
rfor no rf no b rsd rsd Msss Msss kndo w w ll fo fo o osnds of yrs O ss s s w wn n ss ood s bo o w no b qiky dspsd W do no op nd on fo Mssin A n od w v n nd w. W do no wn so w w so sod d b bl o rd orss d ndl n win d son os w on fsd d biv. T n on wy or pops nd sns v dsid Ms sn A w s lonn s bs will b ild by ony [ ros nd wo dond w b ldofby Mss wil b]byoodnss iosnd ndwisdo. ons
ki osndin wisdo nd os o God T sp rfo sys of i (Palm 2 7) Gd sd o yo My son v vn b o yo ody T pop n A wil oby ondns of Tor wo nl or lzinss nd noin w old bk Ts s w pop pd pddd (jiah 3134 Mn wil no onr s find find d is bro syin kow God For l of wil know kno w M nd sl lk lk T sip [sp [spk k of kowld of God os ro To pvios vs] sys (Ibi 3133) I wl p My To n r rs. T Pop likwis sd in Gods n (Ekil 36:2, wi ov of son fo yo ls ls '''' T ny o s pss spk on s ins is o is w will b woy of World World o Co w s n n o ol l
Code Repentnce Y Tvah 9
Jws nldin pops nd ss [v wys] lond
for Mssin A bs y wd if fo oppssiv ovns w wold no obs Tor nd s odns propy Ty wnd o nd rnqly o ow in wisdo nd s bo woy of f n World o Co T Mssni A on o nd w b pr of or prsn wold T word wl folow s psn os wi on xpion Jws w rin ir o ndpndn O ss s s Tr no dn bwn sbyword Mssi 00 xp wisrd o or sbon ond ovrnns 0 0 A
92
Maimids Pipls
Co Govrm Yad Mcim The Meh w e kg who w retoe the kigom of Di o t origi te He wll eu the emple (Bais HaMiks) a ghe ogehe Jew, o mter where hey re ctee. the lw of the or wil e fllle they were orgil The crici yem we he pctice of the Stic Ye (Sia) he uee ue e ( Y� w e e etore We wl he he e le to oce gi oere he commme of the To 11
A peo who oe ot eee i he Meh or oe o wt h eie e the mot eel techig of he pophet. pophet. Beyo Beyo th thtt comig ei he o eie the echg of oh Moe the To. The Torh Torh telf tete to he Meiic promie whe t y y (D nm 30:3 30: 35) 5) Go wetore yo foe he mercy o yo, gthe you g fom ll the coutrie whee He h ctee you]. f He were o aih you to he e of he hee [the Lor you Go will ghe you g you from hee he Lo you G w rig you o the tht yo ffther ther occupie. occupie. Yo w occpy t g He wl mke mk e you ee more propero mero th th you fther] hi pge the To cue eehg ht w pece y he pophe regg the Meih]. I he ccot o f Bm, we ikewe ikewe prophecy egrig the two Meh (or ote oe) The rt oe w Kg D who ere he Jew from from teir teir iii oppeo. The eco ii hi ece he Meih, who w ierte l ew i he e Th i h prophecy (Nmbs 2417) I ee him, t o owKig Di. I hm u foh ot ethe Me. Di. Aehol t h come from coKg A cepe hl e fom Iel the Meh "He hll mie the qo of MoKig D We hu h he (2 Saml :2), moe Mo mee them with rope He h re ow he o of Seth the Meh. We h h (Zcaia 910), hi ule hll e fom e o e Eom hl e hi coue Kig Kig Di. i hu wtte (2 Sam l 14), Eom ecme e o D "A Seir hi eemy eemy h e hi te te he Me Meih ih It th foreol (Obadia 121) Sio h come p o Mot Zio [ ge he mot of E the igom h h eme tht of Go] Go]. .
e weh Pnp
93
We nd her evdence [n he orah] rom he commandmen conceig he Ces o Rege Mkt). he orah hs sas (Dtny 1989) When God enarges enarges or or borders borders d o sh add hree ces his never ook pace b i is cea ha Gd wod no gve gve a commandmen commandmen n vain vain 03 0 3 [We hereore hereore see ha ha hs whave o ake pace n he Messanc Age] 1 2 2
We do no have o brng br ng an proo howeve howeverr ha he prophe prophess speak speak o he Messah snce her wrings are o hs concep. 1 1 3 Do no hink ha he Messah w have o perorm sigs si gs he anddead mir aces. He w w no necessar change he cor corse se o nare bring back o e or yhing ese ike ha We hs d ha Rabbi Akba he geaes sage o he Mishn was wg o accep Ben Kosba he Messah a eas n he w ked becase o hs sns 0 I was on on when he w w kied ha he rezed ha he had been wrong nd he w no he rue Messah We see however, ha he sages did no k him or an sig or mrace.
henmain hi ng howev howe ver [s ha he Mess wiwh no change chang e orand rere gon anhing wa]. he or we Messah now ah have is aws commdmens wi remain he same orever. commdmens orever. Nohg Nohg wi be added o i nor sbraced om i 1 1 1 We ma sme ha divda is he Messih he s he oowing condiions He ms be a er rom he hose o David mmersed in he orah and s commandmens ke David hs ceso He ms so oow boh he wrien wri en and an d he Or orah orah ead Jews back o he orah orah srengh en he obseance o s aws and gh Gds baes. one s hese condiions hen we ma sme ha he s he Messah. I he does his sccess sccess d hen rebds re bds he empe (Ba (Bass Ha HaMkMksh) on s origina sie nd gahers he dispersed ews hen we ma be ceain ha he is he Messiah He w hen peec he enire word d bring a men o seve Gd n n h hs been prediced (hana 39) w hen give peopes a pre onge ha he ma ca n he name o Gd and see Hm n one manner 1 2 1 Do no hik ha he was o he word or he aws o nare w change i he Messiic Age Ag e hs s no rue. he word wi conne IS I s e ha he prophe Isa predi prediced ced (I (Isaa saahh 1 1 : he wo sh ve wih he sheep, he eopard eopard sha e down wh he k kd. d. hs how
94 Ma Maim imi i Pi Piip ip ever s merely legory, meng tt te ews wil ve sely, even wt te wiked tios wo re likened to woves d eoprds We ts d [tt te Propet sys o te ntions wo w pnis Ise] (Jeia 5 A wo om te pns pns sl vs tem, eop eopd d s
prowl in teir ities A ntions wl ret to te te relgo nd will no longe ste or oppess Tey wl et tt wi tey ve oestly tted, togeter wit Isrel Tis wt te Propet mes we e sys (Iaia 1 1: 7, "Te io set y like te ox A propeies s tese egdg te Mess e llegori Oy i te Messi Age wll we ow te meg o e egoy egoy nd wt it omes to te s 122 O sges [provded s wit n mpott re we tey sd, "Tee s o dieee between tis word nd te Mess Age, ex ept wit egd to or sbeto to ote governments06 rom te smple mening o nmber o popees, we see tt te Messii Age wl begin wit te w o Gog d Mgog 0 Beore ts wr o Gog d Mgog popet wil rse to ret te ews nd pepre tei e Te Propet oresw tis tis wen e sd [in Gods me] (Ma Maii 3 3 2 3) Beod, I wl send yo Ei te popet [beoe te gret d teribe dy o God] Ts popet wll not ome to mke te en nen or te ne le He w not delre tt ei individls le indivi dls e eegtimte gtimte w wen en tey ve been ssmed to be legtimte Nete we egtimize tose wo e smed smed to be egtmte egtmte Hs oly tsk t sk wl be to bing pee pee to te world 09 Te propey ts onldes (Ib 324) "He s t teOtes esooo te sges tesowever, to tei sy ildren tt El will ome mmedtey beoe te Messi0 [er te wr o Gog nd Mgog In es s tese, no mn knows wt wl ppen tl te time omes Tese tigs were prposey le mbigos by te po pets O [Tlmdi sges lkewise did ot ve y le tdton ts re d od teeoe only ome to some olsion by te petingg vrios petin vrio s Bibi pssges pssges t is or ts eon tt we d so mny mn y opos regdg tese mtters Te tese m tg tg to s tt te ode i wemember o ot oweve teir dets e neite dmetls o o wi it A person sod tereoe not nvolve imse in ying tese tdtons He sod not sped time o te Mdsim wi were wtt ot s tops, no onsde tem ovey mportnt For tese
e Tweh Priip thg oo not thg no t bring on to t o o o o o a a
95
On sho kws not attmpt to at whn th Mssah wi om. O O sags ths sai May th so o thos who at at th n rot On mst hop an bi gn s w ha xpa 2 O sags an prophts not ong o th Mssan Ag n or that thy t hy might r th wo an omn omnat at th gnts Thy not si that th natons sho hono thm o that thy sho b ab to at rnk an b mry Thy ony wt on thg a that w to b r to no thm ss n th Torah an ts wsom Thy want nothng to stb o stat thm, n or that thy sho b ab to str to bom wo thy o in th Wor to Com Com This h r ray ay bn ss sss s n my my o on Rpntan. 125 In th t h Mssii Ag thr thr w b nthr war no amin amin J osy an omptition omptiti on wi to xst o o goo goo thing w b most pnti an sos o ais wb ommon a st Thwthro man opation o grat hmanty onymay b tohin know things . Th Jws bom sagsw kow an ahi th gratst nrstag o Go possib or a mo hm bng Th Propht ths pt (Isaiah 119), Th ath sh b o th kowg o Go a th watrs or th sa.
96
Mam Ma m d dss Pr Prnc ncp pl lss
Poin oin for Disus sussi sio on
W w t Mssia
. w w w w f s tat s t Mssia? W a pp? Wa nsqns wis av? W a gat pp tan Mss? Wy? 5 Wat s t asn f t Mssan Ag?
W t Mssa nssay pm mias? Wy? 7
W w st srv t Ta wn t Mssa ms? Wy?
Wy d dn ntt w iv iv tat tat Js Jss s w t t Mss Mssa? a?
9.
Wat s t wa f Gg and Magg?
10
Wy w Eja m Mssa?
y s any signs tat t Mssan Ag s appang?
1 Can t Mssa m masy any day? 1 Wa t End f ays?
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The Principle I beliv beliveeThirteenth with t tf faith that that the wi wi be bought ba back ck to l wh Go wil it to haen. igda Gd will rng h dd o if wh H gr ov; My Hi goro n ld fo
Commena on Misnah Th hirnh prncp nvov h ron of h dd
Commena on Saned 101 Th con of h dd on of h fondion hdd down y Mo. On who do no lv n cno ocd wih d or rlgon. h con howv for h rgho h Midh h y in Beshis Rabbah Rin fo oh h wicd nd igho h rcon oy fo h gho wod d for h wicd o rogh c o f for vn wh hy v hy conidd dd Or g ch h wcd conidrd dd vn dg hr if B h gho condrd lv vn hy d.
Code epenance Y vah h hv no poon n h n h h Wo Worrd o Co Co .ho who dny h cion of h dd 14 36
Discoue on e esurrecn a 'ama chas Haesim Th concp of h con i w nown on w d h h non non wh whoo dip dip nod nod n n o py py nd hoi w ppon wn poph nd
100
Maimoni imoni Prin Prinple ple
age. nmmerale referene to t may e fon in the am an Mirh. h t gnane: he oy ol wi e renite one again aer they have een eparate [y eath here no ew thi it annot e terprete other.than literally One who may ipte not aept thean view of any ew who eleve otheie. or we mt nertan that even thogh my other Bila vere may e nterprete alegoriay thi mt e taen iteray he onept of the rerret rerreton, on, namely that oy an ol o l wil e re nite aer eath fon in the oo of Die n h a manner that it not e nterprete other th lterall We are tol (Daniel 1:) Many who leep in the t t hall hall awaen awaen ome to everlating llfe fe an omeangel to everlting hame angoreproah. Die w lewe tolyo y the (Ib 113) Now yor way to the en ret an ha are to yor etiny at the en of ay We o ee from many penent teahing that the men whoe o have een rete to their oe will eat rin, marry have hren an aly e aer lvng a very ong time .
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