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14

Yes, several subsequent Jewish authorities criticized Maimonides, either for his general approach or for specific statements. A few examples: Nachmanides in his commentary to Genesis 18:1 criticizes Maimmonides's non-literal interpretations of certain Biblical incidents: But such words contradict Scripture. It is forbidden to listen to them, all the more ...


10

We have testimony from Rambam himself about this. Towards the end of his introduction to his Commentary on the Mishnah, Rambam writes as follows: וההלכות שעשה הרב הגדול רבינו יצחק זצ"ל הספיקו במקום כולם לפי שהם כוללים כל תועליות הפסקים והמשפטים הנצרכים בזמננו זה כלומר זמן הגלות וכבר בירר בהם כל השגיאות שנפלו בפסקי קודמיו ולא הוקשו לנו בהם אלא הלכות ...


9

A friend of mine compiled the following list: This edition: https://beta.hebrewbooks.org/14118 has Efodi, Shem Tov ibn Shem Tov, ibn Crescas, and Abarbanel. This: https://beta.hebrewbooks.org/31594 is the commentary of R. Moshe Narboni. This is the commentary of R. Shem Tov ibn Falaquera: https://beta.hebrewbooks.org/23920. Two commentaries by R. Yosef ...


8

Like Rambam, Ralbag also maintains that this incident did not occur in real life, and he explicitly discusses the view of the Sages: והנה דעת רבותינו ז”ל הוא שזה הענין היה כפשוטו ולזה אמרו שפי האתון הוא מן הדברים שנבראו בין השמשות והנראה בעינינו לפי השורשים האמיתיים הנראים מדברי הנבואה ומן העיון שזה הסיפור היה ענין שקרה לבלעם במראה הנבואה Behold, ...


8

The Taz in CM 262/6 asks your question. He gives two answers: The Rambam is talking about where we know he did not despair, such as when we heard him say something to indicate he thought it was in his house. However, if we don't know if he despaired, such as finding money in the street where we assume people check for their money, then it has nothing to do ...


7

See Rabbi Samson Refael Hirsch, in his Nineteen Letters, letter 18. He criticizes the rational approach of Maimonides, but without mentioning him by name: he sought to reconcile Judaism with the difficulties which confronted it from without, instead of developing it creatively from within, for all the good and the evil which bless and afflict the heritage ...


7

That doesn't seem to be the case, according to the lines before what you quoted: Moreh Nevochim 3:46: " וכן היו כיתות מן הצאבה עובדים לשדים והיו חושבים שהם ישובו בצורת העזים - ולזה היו קוראים לשדים 'שעירים' - וכבר התפשט הדעת הזה מאד בימי 'משה רבינו'" Translation: And so there were some sects among the Sabeans that worshipped demons, and imagined that ...


7

R. Abraham de Boton writes in Lechem Mishneh to the cited halacha from Mishneh Torah that you test him until the truth is verified, but anything beyond that is forbidden: כלומר עד שיתאמת אבל לא יותר מדאי כדכתב לקמן דאיכא איסורא דלא תנסו וכו According to this there is apparently no set number of tests; it is however many it takes to establish the truth. R. ...


6

Listing arayot as one of the commandments that one only abstains from because God said so is not Rambam's invention. His statement here is more or less a direct quote from a Midrash Halacha: Sifra 4:9 ר' אלעזר בן עזריה אומר מנין שלא יאמר אדם אי איפשי ללבוש שעטנז אי אפשי לאכול בשר חזיר אי איפשי לבוא על הערוה אבל איפשי מה אעשה ואבי שבשמים גזר עלי כך ת"ל ...


6

In the Introductory Remarks to Guide for the Perplexed Maimonides lists seven types of contradictions. The fifth and seventh ones are the what you allude to: Seventh cause: It is sometimes necessary to introduce such metaphysical matter as may partly be disclosed, but must partly be concealed: while, therefore, on one occasion the object which the author ...


5

What an excellent question! They were many rabbis who supported and opposed the Rambam's 13 principles of faith. In his The Limits of Orthodox Theology: Maimonides’ Thirteen Principles Reappraised, Rabbi Marc B. Shapiro examines the principals. In his Commentary on the Mishnah, Introduction to Perek Chelek, Maimonides calls this dogma; whoever rejects ...


5

The quote is found in Yesodei Hatorah 7:7 and is repeated in 8:2. Excerpt from 8:2 כְּמוֹ שֶׁצִּוָּנוּ לַחְתֹּךְ הַדָּבָר עַל פִּי שְׁנַיִם עֵדִים וְאַף עַל פִּי שֶׁאֵין אָנוּ יוֹדְעִין אִם הֵעִידוּ אֱמֶת אִם שֶׁקֶר.‏


5

In Guide for the Perplexed 3:48 Rambam identifies the opinion of a Mishnah (at least according to one interpretation in the Talmud) as being one of two philosophical opinions he discussed earlier: When in the Talmud (Ber. p. 33b) those are blamed who use in their prayer the phrase, "Thy mercy extendeth to young birds," it is the expression of the ...


5

The premise of your question is incorrect. In the 8th principle the Rambam explicitly mentions the oral law. Perhaps you were referring to the Ani Maamin formulation found in the siddur. That was not written by the Rambam and generally is not a great summary of what he actually writes. You are correct that the 8th Ani Maamin does not mention the oral law. ...


4

Quoting the Rambam again, he actually says something more radical. "כְּשֶׁיַּעֲשֶׂה תְּשׁוּבָה וְיָשׁוּב מֵחֶטְאוֹ חַיָּב לְהִתְוַדּוֹת -- ... when he does teshuvah, he is obligated to confess..." The mitzvah is vidui (the confession), teshuvah is the context in which vidui would be said. There is a dispute among acharonim as to whether the Rambam counts ...


4

Perhaps an answer: There is punishment for the sin, which is for the rebellion against G-d. This is immediately shielded by repentance. Then, there is the process of complete atonement, which is more of a refinement or educational processes. This may require suffering to complete. Yet, this suffering is not a punishment. For example, when the Jewish ...


4

Some commentators say that Zerubbabel was supposed to be king (such as Ibn Ezra, see e.g. his commentary to 4:14). Zerubbabel is never explicitly called a king, but he was from the royal family (1 Chronicles 3:19), and also served as governor (פֶּחָה) of Judea (Haggai 1:1). Zerubbabel was the one who built the Temple (he participates in the building in Ezra,...


4

See Kesef Mishna who explains that "her knowledge" must mean her consent, or it would be meaningless.


4

The Talmud asks and answers this question: Nedarim 37a: מאי שנא מדרש דלא דכתיב ואותי צוה ה' בעת ההיא ללמד אתכם וכתיב ראה למדתי אתכם חוקים ומשפטים כאשר צוני ה' מה אני בחנם אף אתם נמי בחנם מקרא נמי בחנם רב אמר שכר שימור ורבי יוחנן אמר שכר פיסוק טעמים Now, why does Midrash differ, that remuneration is forbidden: because it is written, And the Lord commanded me ...


4

The reference to R. Abraham is presumably to what he writes in Milchamot Hashem (p. 43-44 in the MHK edition). ושמעתי על הרב רבנו שמשון ז"ל שהיה בעכו שלא ראינו אותו מפני שלא עבר עלינו שמענו עליו אחר פטירתו ועל אחד מתלמידיו שחלק על דברי אבא מרי ז"ל במקצת דבריו שלא נסתיימו הדברים אצלנו כי לא חקרנו עליהם ואמרנו בלבנו אם הדבר אמת יאכלו פרי מעלליהם ...


3

There are two inter-related but separate mitzvot here, one of tzedakah and another of maaser, separating from one's income (some opinions dispute if maaser is really a formal mitzva or a highly praiseworthy custom one should follow). R Avrohom Chaim Feuer writes in his book The tzedakah treasury (pp. 122ff) The mitzvah of tzedakah is really only half of ...


3

The sefer LeDofkei BaTeshuva by Rabbi Uri Teegar on Rambam's Hilchos Teshuva 1:1, in Biurim s.v. על לשון כל ישראל (near § 65, it's too far to see for free on Otzar HaChochma) brings the Sefer HaChinuch § 364, who explains the reasons for vidui (verbal confession): (1) expressing one's sins reveals one's thoughts and beliefs, such that it's clear they don't ...


3

I asked two very smart people for their input on this question, and they each told me their own answer. One explanation is based on the fact that the Bahag (Hilchos Berachos Chapter 3) rules that besides the mitzvah of reciting the Shema, there's a biblical requirement to verbally recall the Exodus from Egypt. This is accomplished while saying Shema and it'...


3

Rav Meir Mazuz in Mekor Neeman page.109 was asked this question and he answered that if one finishes one of the books(Maadah,Ahava...) then it's considered a siyum. He brings the Shu"t HaRashbash siman 52 that one who learns halchos from the Rambam every single day is muvtach that he is a ben olam habaah.


3

In addition to opinions mentioned in the other answers, the Semag (Lavin 111) accords with the Rambam: והזהר בשתי שמות אלו שהן ימי נדתה וימי זיבתה כל ימי האשה מיום שנקבע לה ווסת עד שתמות או עד שיעקור הווסת ליום אחר תספור לעולם שבעה מתחילת יום הווסת ואחריהם אחד עשר יום ואחריהם שבעה ואחריהם י"א יום ותזהר במניין כדי שתדע בעת שתראה דם אם בימי נדה ראתה או בימי ...


3

From the perspective of Jewish law, the Torah requires that certain actions be done in holy places of various levels. The different levels of holiness are listed in Kelim 1:6-9. A house of study isn't holy in this sense of the word. For example, when the Torah requires eating sacrifices in a holy place (Leviticus 7:6), a house of study wouldn't qualify as "...


3

R. Chaim Ilson has a lengthy series of shiurim on this, with several hours per shoresh. These shiurim are available on YUTorah. From the linked website: Rav Ilson studied the Shoroshim with Rabbi Joseph B. Soloveitchik zt”l and has been delivering shiurim on the Shoroshim for more than two decades. These shiurim are the basis of the project, a Sefer ...


3

Ran in his eleventh derashah understands that one of the fundamental purposes of appointing the king is to act as a separate source of judgement (outside of the courts which need to act within specific strict rules of justice) in order to maintain the well-running of society. Thus, implicitly included in the commandment to appoint a king (in Devarim 17:25) ...


3

This can perhaps be explained by what Rambam writes later in Guide for the Perplexed (2:45) where he explains that there are various levels of prophecy, some which make one an actual prophet and some which make one a prophet only in a loose sense. And furthermore the same person can at one time be a full prophet and at other times not be a full prophet. It ...


3

דברי תורה עניים במקום אחד ועשירים במקום אחר. The Rambam himself, elsewhere in his writings (specifically in his Introduction to the Mishnah), carefully distinguishes between the details given to Moshe at Sinai, which are universally accepted, and the details that were derived using human analysis, some of which are subject to debate. He thus writes: המשנה, ...


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