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17

The following is just my understanding of the sources, and if there are any mistakes (ex: in the Ramban's reasons to disagree with the Rambam, the titles given to mitzvos, etc.), please point them out to me. I used the Mishneh LaMelech's Derech Mitzvosecha § 1, this article, and the Ramban's summary at the end of his Hasagos to help with this list. In ...


13

Several rabbinic commentators raised this question without being able to answer it: R. Noach Simcha Faks pointed out this omission and noted that in the Talmudic source-text in Bava Batra 14b, Ezra is enumerated as one of the books: Kovetz He'arot Hatemimim V'an"sh Chag HaSukkot Gilyon Noach p. 66 הנה יש להעיר דמקור דברי הרמב"ם בהל' הנ"ל בגמ' במס' בבא ...


11

Rav Nachum Rabinovitch, שליט"א, in his magnum opus, Yad Peshuta, (Hakdama U'minyan Hamitzvos, Intro to the Division of the Books pp. 187-190) contrasts the Rambam's division of 14 categories of halacha as described in his Moreh Nevukhim, from that in his Yad Hachazaka. As opposed to the in the Moreh where he emphasizes the communal obligation first, the Yad ...


10

Rambam discusses this at length in Book II of Guide for the Perplexed. Particularly chapters 4-5 would be informative on this topic. You can read them online in the Friendlander English translation here. Chapter Four in fact opens by noting that you might find it strange at first: THE enunciation that the heavenly sphere is endowed with a soul will appear ...


8

Tosefos to Berachos 44a, s.v. על העץ, cites the ספר המיימוני. ובס' המיימוני מצריך להזכיר בה מעין המאורע בשבת ובי"ט


8

According to a quote from Rav Chaim Kanievsky, there are only 3 places in Shas where Rambam is mentioned in Tosfos (brought down in the stories at the end of the 29th chapter of the Artscroll English Orchos Yosher, Page 400. Including the 2 already mentioned for the sake of completion): 1: Berachos 44a, Dibur Hamaschil על העץ ועל פרי העץ : ובס' המיימוני ...


8

Rambam discusses this exact question in a responsum (1:150 in the Machon Yerushalayim edition) to R. Pinchas the Judge. He tells R. Pinchas to read his Sefer Hamitzvot where he lays out the rule that a mitzvah that is derived via one of the 13 principles of exposition is not called d'oraita unless the Sages explicitly say so. Kessef which is derived via a ...


7

Rambam states explicitly in the first paragraph of his introduction to Sefer Hamitzvot that the Commentary to the Mishnah came first: After having completed our previous well-known work wherein we included a commentary to the whole Mishnah – our goal in that work having been satisfied with the explanation of the substance of each and every Halacha in ...


7

(If you're in a rush, skip to the last paragraph.) Let us first compare the texts to see what the discrepancies actually are. The Talmudic passage reads as follows: Kiddushin 82a תנו רבנן כל שעסקיו עם הנשים סורו רע כגון הצורפים והסריקים והנקורות והרוכלין והגרדיים והספרים והכובסים והגרע והבלן והבורסקי אין מעמידים מהם לא מלך ולא כהן גדול מאי טעמא לא ...


6

Both Maimonides and Gersonides believed that manna fell from heaven. Maimonides discusses the verse which describes the manna as raining down from the doors of heaven and asserts that the "doors of heaven" part is figurative, implying that the "raining down" part is literal: Guide for the Perplexed 2:47 The same is the case with the following passage--"...


6

This question is addressed by R. Yosef Karo in his commentary to this statement of Rambam. He says that according to Rambam it is possible that Achiyah was a greater scholar than Dovid, but the chain of transmission of the tradition is not necessarily determined by the greatest scholar. In terms of the order of transmission, Achiyah comes after Dovid: ...


6

The Shulchan Arukh (YD 268:2) rules that someone who wants to convert to Judaism can be taught some of the basic mitzvot. The language there is borrowed directly from the Rambam in his Mishneh Torah (Isurei Biah 14). It seems from the language of the Rambam that the convert should not be taught in great detail, but should be generally informed about the laws:...


6

The rabbis didn't contradict Rambam, the rabbis are in Gemara, and Rambam himself report this law. Rambam isure bia 14.2 יד,ב ומודיעין אותו עיקרי הדת, שהוא ייחוד השם ואיסור עבודה זרה; ומאריכין, בדבר זה. ומודיעין אותו מקצת מצוות קלות, ומקצת מצוות חמורות; ואין מאריכין, בדבר זה. ומודיעין אותו עוון לקט שכחה ופיאה, ומעשר עני. ומודיעין אותו עונשן של מצוות.&...


5

The Rambam didn't know a successful kidney removal was possible. He was working under the assumption that anyone whose kidney was removed would necessarily die soon. The Rambam's source is Bechorot 7:7, which discusses which blemishes render an animal unfit for eating, but not a person for priestly duties: אלו כשרין באדם, ופסולין בבהמה: אותו ואת בנו, ...


5

Almost everyone will agree that neither extreme is correct. That is to say, that almost no one will interpret every word of the Torah literally, and almost no one will interpret every word of the Torah allegorically. The real question is what the balance is. How do we determine which parts of the Torah should be interpreted literally, and which parts should ...


5

This question was sent by R. Tzvi Hirsh Segal Spitz to R. Yosef Dovid Sinzheim, and is recorded as Question # 5 in Kuntres Sheva Chakiros. R. Spitz began by questioning the order of specific mitzvot but then moved on to say that he could not find any order at all. He then went on and on praising Rambam's masterful writing in all areas, such that it is nigh ...


4

There are parts of Genesis prior to Abraham that Rambam does not interpret as allegories. The most explicit example occurs in Guide for the Perplexed 3:50 where he makes it pretty clear that an actual person Adam existed and was created as the first man: It is one of the fundamental principles of the Law that the Universe has been created ex nihilo, ...


4

The miracles of the Exodus were ones the Jews saw or heard. In a way, as if it were a performance and they were the (participating) audience. The miracles were all real things, to be sure. The Jews walked through the Red Sea, drank the water, and ate the manna. People swallowed up by the earth died and stayed dead. All experience of the miracles came ...


4

See Kessef Mishneh ad loc. who explains that this is a specific rule which applies to the first shearings (reishit hagez), derived from the word תתן used in Devarim 18:4.


4

The Chasam Sofer indeed said this, in his last responsum on Yoreh Deiah (# 356): והאומר אין משיח וקים לי' כרבי הלל הרי הוא כופר בכלל התורה דכיילי אחרי רבים להטות כיון שרבו עליו חכמי ישראל ואמרו דלא כוותי' שוב אין אדם ראוי' להמשך אחריו And one who says "there is no Messiah for Israel" and holds like Rabbi Hillel is a denier of the Torah because ...


4

This was one of the hottest topics in medieval Jewish philosophy. Saadia Gaon devoted the first treatise of Emunot V'Deiot to proving creatio ex nihilo and refuting the opposing arguments. Here is an excerpt from his introduction to that treatise: Therefore, O thou that seekest the truth, may God be gracious unto thee, if our discussion yield to thee ...


4

וְלֹא יִשְׁתּוֹמֵם can mean: To be numb or silent. In this context: He shouldn't sit around idly; it should always look like he's doing something productive. To do strange things that make other people wonder. In this context: He should act normally and not do strange acts. This is basically the Sefaria translation you quote: provided he does not go to ...


4

The text of Rambam paraphrases a verse in Kohelet 7.16 אַל תְּהִי צַדִּיק הַרְבֵּה וְאַל תִּתְחַכַּם יוֹתֵר לָמָּה תִּשּׁוֹמֵם Metsudat David למה תשומם. למה תעשה כזאת לשבת משומם מבלי בוא מי להתחבר עמך בעבור מרבית הפרישות ותהיה מובדל מן האנשים Why will you stay isolated, and nobody comes to bind with you, because of your excessive deprivation. You ...


4

Indeed, Ralbag in his commentary there rejects the straightforward understanding of this miracle. For such a miracle to occur, nature would be changed in ways surpassing any of the miracles performed even by Moses whom no miracle-performer can actually surpass. In fact, for Hezekiah to even ask for such a miracle would be utterly foolish, which, based on ...


4

Yes, idolatrous items contaminate, and things that get mixed with objects of idolatry are forbidden property. However, these are two separate laws. The Rambam has already said that objects of idolatry are forbidden in benefit from the Torah (Hilchot Avodat Kochavim 7:2). Therefore he explains here that once an object of idolatry is mixed with or lost among ...


4

R. Joseph Karo in his commentary to that halacha suggests that based on how Ra'avad is quoted in Sefer HaIkarim the text may not have said "bigger and better than" in the first place: ויש לתמוה על פה קדוש איך יקרא לאומרים שהוא גוף ובעל תמונה גדולים וטובים ממנו ואפשר שעיקר הנוסחא כמו שכתוב בספר העיקרים פ"ב ממ"א וז"ל א"א אע"פ שעיקר האמונה כן הוא המאמין ...


3

Your question 2 is predicated on a reading of the word כשר as referring to proper spiritual value, and therefore middot. I do not believe that that interpretation is correct. Here is Rabbi Daniel Eidensohn (author of the sefer Daat Torah) correctly translating the Rambam under discussion. Rambam (Hilchos Ishus 3:19): Similarly a man should not marry of a ...


3

This letter of Rambam was translated into English by Leon D. Stitskin, and published in Tradition in two parts. The first part was published in Vol. 16 No. 4 (Summer 1977) under the title "Maimonides' Maamar Kiddush Hashem" and is available in the archives as a PDF here. The second part was published in Vol. 14 No. 2 (Fall 1973) under the title "Maimonides ...


3

Al-harizi’s introduction to his translation of Maimonides’ commentary can found be found here in the standard Vilna edition of Berachot.


3

One simple way to calculate the number of halachot in Mishneh Torah is to use the URLs in the version on Hebrewbooks. Each halacha has a unique URL ending in a number, with the first halacha starting with the number 1. Each URL increases by one from the previous URL. Thus, the URL of the very last halacha in Mishneh Torah contains the total number of ...


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