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15

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 ...


10

This is quoted in the Afrakasta D'anya (4: 370) of R. David ben R. Baruch Kalonymus Sperber (leader of pre-war Romania) in the name of R. Moshe Stern in the name of the author of Imrei Yosef in turn quoting his teachers. שו"ת אפרקסתא דעניא חלק ד - עניינים שונים סימן שע ועל דרך - זה שמעתי מפי מו"ח הגה"צ ז"ל [רבי משה שטרן, גאב"ד פאליאן] בשם הה"ק בעל ...


9

There is a question asked, to which I have heard two answers: Chazal teach us that there are many times when Moshiach will not come, such as on Shabbos or Yom Tov (Eruvin 43b). So how can one expect that Moshiach will come at any time? I have heard quoted, but do not know the exact citation of, a teshuva of the Nodeh B'Yehuda (R' Yechezkel Landau) who was ...


7

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 ...


6

The 13 principles of faith found at the end of the morning service are a revised version of Rambam's more detailed formulation of the of Foundations of the Faith, which he published in his commentary to the Mishna, as an introduction to Perek Chelek in Sanhedrin. This being the case, it is always worthwhile to check the original regarding any questions about ...


6

Based on the notion of R. Saadia Gaon, found in Emunos V'Deos 8:5. that the MBY is not a sure thing, I'll go with MBD. http://www.sichosinenglish.org/books/mashiach/11.htm "Quite significantly, R. Saadiah Gaon (one of the few to elaborate on the role of Mashiach ben Yossef) notes that this sequence is not definite but contingent! Mashiach ben Yossef will ...


6

Rabbi Dr. Marc Shapiro asked that question as well. He points out that several variants of the text would better bring out the "pray only to G-d" concept. If I recall correctly, Lord Sacks just tweaks the punctuation, and also gets the point across: הינו אדון עולם; לכל נוצר יורה גדלותו ומלכותו G-d is Master of the World; He reveals His Greatness ...


5

The הגדה שלמה - (one of Rav M. M. Kasher's 3 Hagadot) says: From [Machzor?] Vitri ולפי שהוציא את עצמו מן הכלל של עבודת הקב"ה כפר בעיקר: שכל ככופר במצוותיו כאלו כפר בו כדכתיב ועשיתם את כל מצותי וסמיך ליה אני ה' א-לקיכם


5

R' Yaakov Weinberg in Fundamentals and Faith explains that the resurrection of the dead implies a profound and fundamentally necessary understanding of the relationship between the body and the soul. The body could be viewed as a vessel, which is shed at the end of your life and is now a thing of the past, while your soul is "you." Resurrection is what ...


5

To answer one of your questions: R' Yaakov Weinberg is quoted as saying that knowledge (axiom #10) could not necessarily be derived from reward & punishment (#11), as G-d could have been construed as a "harmonious watchmaker" who constructed the Universe as a machine that automatically senses evildoing and applies punishment, without conscious control by ...


5

The Ikarim where 13 principles during the time of Rambam, that could be used to differentiate Judaism from Christianity, Islam and other popular beliefs at the time. During the Rambam's time, religious wars were gaining a status of their own, and the Jewish people were being seen as a religion rather than a nation in exile. These Ikarim were needed to help ...


5

An excerpt from Fundamentals and Faith (based on teachings of R' Yaakov Weinberg, written by Rabbi Mordechai Blumenfeld): It would seem, then, that "awaiting him" should be understood as attributing to him so much importance that one is aware of missing something, of lacking something every moment of one's life. It is not enough to know and believe in his ...


4

Before discussing why or why not something should be an ikkar/principle, we first need to know what the principles are in the first place. I answer that here: What are Rambam's "עיקרים"? Discussion of this question should begin with noting that the Gemara itself asks this very question in the very beginning of Perek Cheilek (Sanhedrin 90a): ...


4

Several approaches exist to answering this question (which is asked, by the way, in Shut Radvaz 1:334 and the Chosam Sofer in Y.D. 356) The Classic Academic approach is to deny the ikkarim's theological importance, and instead see a political one: in order to be granted certain status in Muslim lands, Rambam had to show that the Jews are monotheists and not ...


4

A non-Jew who keeps the seven Noahide laws because they were commanded by Moses has a share in the world to come. As a non-Jew, he is not commanded to keep the other mitzvot. Source: Maimonides, Mishneh Torah, Laws of Kings (Hilkhot Melakhim) 8:11.


4

It is part of the fundamental principle of yichud Hashem - that not only is there only one God, but God alone has full control of the the world and His will reigns supreme. The Ramchal starts off klach pitchei chachma discussing this. (See also Daat Tevunot). There he explains that everything in the world, (even what a human being does with free will such ...


4

Prelude: Ani Maamin is of unknown authorship, and occasionally deviates from the most accurate presentation of the Rambam's principles. In this particular example, Ani Maamin brings a verse that the Rambam himself did not bring as source-text for this principle (however, in the Rambam's discussion of this principle in Moreh Nevochim, 3:17, he does cite this ...


4

First I will attempt to address the contradiction with the verses, as Rambam could theoretical change his opinion, or modify his view, but he cannot disagree with a verse. Therefore, an answer for the contradiction to the verse is more pressing. In summary two answers (discussed more below) are as follows: In Yesodei HaTorah he says that miracles arent the ...


3

There are 2 gemaras that you may be thinking of. Bekhorot 30b says: ת"ר הבא לקבל דברי חבירות חוץ מדבר אחד אין מקבלין אותו עובד כוכבים שבא לקבל דברי תורה חוץ מדבר אחד אין מקבלין אותו ר' יוסי בר' יהודה אומר אפי' דקדוק אחד מדברי סופרים. Soncino translates: Our Rabbis taught: If one is prepared to accept the obligation of a haber except one religious law, ...


3

In his "Historical Note on the 13 Principals", Rabbi Chaim Miller explains that the Rambam's 13 principals of faith were a response to the influence Aristotle's philosophy was having on the Jewish Community (having recently been translated into Arabic). In footnote 15 of page 327, he bring the Abarbanel (Rosh Amanah Chapter 10) who says that the order of ...


3

R' Yaakov Weinberg preferred the variant Vilna version of the text with יודה in place of יורה for this reason. In Even Sh'sia, R' Bechhofer suggests that this verse of Yigdal fits with the idea of the 5th principle quite nicely. The point of worshiping Hashem alone is not a rule in a vacuum. The reason to worship Hashem alone is, as the Rambam writes in ...


3

This question was asked to the Hatam Sofer (Yoreh De'ah 356): ענין הויכוח אם יש י"ג עקרים או ג' כהר"י אלבו לא ידעתי שום נפקותא כ"א קריאת שם בלבד ולדעת המקובלים אין כאן עיקר כי כל קוצים של תורה הם עיקרים מה בין זה לזה About the debate over whether there are 13 ikkarim or 3 like R. Yosef Albo, I know of no practical ramification, and according to ...


3

here is a quote from the end of part 1 of chovos halevavos which I think answers your question. The next section called the shaar bechina (gate of examination) goes into this topic more. Therefore, you should exert your mind until you know the Creator through the evidences of His works and not strive to know Him in His glorious essence. For He is ...


3

TL;DR While Moshe Rabbeinu was a prophet, his prophecy was fundamentally different than all other prophets. R' Herschel Schachter in a TorahWeb article titled "Torah and Nevuah" quotes a dynamite question from the Minchas Chinuch: The Rambam (Yesodei HaTorah 9:2) understands the mishna in Sanhedrin 89a as saying that "one who violates the instructions of ...


2

Abarbanel, in his defense of the Rambam's choices of principles, says that the work ikar, unlike the word yesod which is a foundation, means a very important belief. The Rambam describes it as a list of yesodos and ikarim, some which are necessary foundations and some which are important but not necessarily central. The Rambam writes in his postscript to ...


2

According to the Hattam Soffer (Responsa vol II YD 356) it is not, to use the OP's words "part of Judaism’s foundations", but rather, is "one of its consequences": אך א"א לי בשום אופן להאמין שיהי' גאולתינו א' מעיקרי הדת ושאם יפול היסוד תפול החומה חלילה ושנאמר אלו הי' ח"ו חטאנו גורמים שיגרש אותנו גירוש עולם וכדס"ל לר"ע בעשרת השבטים שהם נדחים לעולם המפני זה ...


2

The question assumes that the Ikkar is independent of a generic Messianic age. Rather the Ikkar is about it being fundamental to believe in a Messianic age. The Ikkar is: 1) That the complete fulfillment of Torah and Mitzvos is the purpose of the world. 2) That G-d will ultimately make that happen through Moshiach. 3) To want that to happen. If someone ...


2

perhaps by "eino mechake" the rambam does not mean simply "wait for" but rather that one does not "wait for him because he gave up hope of him ever coming" as the rambam continues שהרי תורה העידה עליו which implies he doesn't believe it will happen despite that the torah says so.


2

As far as the Talmud goes? The law within it is binding, and its legal interpretations of Biblical verses are of Biblical force.


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