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1

וז"ל החזו"א (אגרות ח"א טו) "והרבה פעמים הוגה על פי חכמים ונפלה מחלוקת בהגה' וגם זה בהשגחתו יתברך בעונש שכחת התורה ובהמתקת הדין שיהי' אלו ואלו דא"ח ונתגלה טפחים מהתורה ע"פ גרסאות חלוקות והרבה פעמים נפסקו הדינים היוצאים לב' הגרסאות כי לא במקרה נעשו ומובטחנו שלא נפלה טעות שאינו תורה כלל כי זה כרת אתנו ברית על תורה שבע"פ".


10

R' Yaakov Weinberg, in an audio recording, addressed this issue (as an issue with the ani maamin, which R' Weinberg, like you, rejected), and he explained that the point of the Rambam is not to say that the specific texts which we have now are identical to the one transmitted to Moshe. Rather, the point of the Rambam is to say that Moshe was a faithful ...


6

I've asked this question to several talmidei chachamim, and all of them have given me the same general response: the Rambam shouldn't be taken too literally, as after all, he certainly knew the passages in Chazal which you've quoted. What he means is that, for all intents and purposes, we have the same Torah. The very slight differences of a plene spelling ...


0

There are 14 books, I don't know the other statistics.


0

Like Tamir Evan said in his comments In his introduction to Sefer ha-Mitzvot, the Rambam claimed he wrote the Mishneh Torah in the language of the Mishnah( Leshon ha-Mishnah), to ease the readers' understanding. So the answer would be Mishnaic Hebrew


7

No, you are not supposed to ignore most non-religious Jews. Rambam Hilchos Mamrim 3:3: אבל בני אותן הטועים ובני בניהם, שהדיחו אותם אבותם ונולדו במינות, וגידלו אותן עליו--הרי הן כתינוק שנשבה לבין הגויים וגידלוהו הגויים על דתם, שהוא אנוס; ואף על פי ששמע אחר כך שהיה יהודי, וראה היהודיים ודתם--הרי הוא כאנוס, שהרי גידלוהו על טעותם. כך אלו האוחזים בדרכי ...


-2

To directly answer your question see סנהדרין צח: we find a list of some of our greatest talmudic heros saying this phrase. ייתי ולא איחמיניה. Artscroll translates 'may he come, but may I not see him'. This was in said due to their fears of the Messianic wars. On the subject of desiring his arrival, here is a list of places which might help clarify the words ...


0

An analogy to the way you asked your question can be made to some of the meforshim on the meraglim. There are those that say that the meraglim did not want to have to give up living in the midbar, being protected by the ananei hakavod, eating the man, drinking the miraculous water, being able to learn constantly, and not having to deal with the "real world". ...


0

The Maharal in Netzach Yisroel, in a passage explaining the symbolism of eiruv tavshilin, says that those who fulfilled the mitvot in olam hazeh/galus (this world/exile) continue to earn sechar (merit) in ymot hamoshiach (the messianic age). Not desiring ymot hamoshiach, in light of this idea, would then seem to be essentially a denial (emotionally, if not ...


2

I remember discussing this at some length some years ago with a rabbi in Ner Israel (in Baltimore. I don't remember which rabbi it was). We were discussing not whether one is considered a "denier" for not wanting mashiach, which is more your question, but why one should want mashiach if it means the end of all our reward-accrual and growth in spiritual ...


6

Update for revised question (original is below) R' Chaim Shmulevitz in the Derech L'Chaim commentary to Derech Hashem addresses this question. He asks, the Rambam writes that all the Nevi'im wanted Moshiach so that they could settle down and focus on learning Torah, but לפום צערא אגרא (the reward is commensurate to the struggle/effort), so why would they ...



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