I have been preoccupied with the Mesora subject and am working on trying to define the impact of Rambam and Ramban’s understanding of Mesora on contemporary Halacha. So in the meantime I decided to post a paraphrase/translation with a few comments of what I find an interesting excerpt of a letter on page 408 in R. Shailat’s edition of Rambam letters.
The letter is addressed to a simple Jew in Baghdad who wrote Rambam telling him that he is an Am Ha’aretz (an ignoramus), that he is working very hard on his learning Rambam’s commentary on the Mishna (written originally in Arabic) and that he has difficulty learning Mishne Torah because it is in Hebrew (Lashon Mishna). He asks Rambam among other things to advise him about learning.
Rambam answers him:
"First know that you are not an Am Ha’aretz! You are my pupil and beloved as is anyone that is endeavoring to cleave to learning Torah whether he understands one verse or one Halacha, whether in Hebrew, Arabic or Aramaic. The purpose of learning is to understand the subject in any language; after all reading of Shema is permitted in any language how much more the commentaries. The most important thing is to busy oneself with learning for anyone that abandons it – if he never learned one thing – he falls in the category of “for he deprecated the word of God” (Bamidbar 15:31). One who is lazy in adding knowledge, even if he is a great scholar, he transgresses the Mitzvat Asseh (positive commandment) of Talmud Torah, which outweighs all other commandments together. [Note the distinction between one who never learned a thing and one who has stopped growing]. In general I am advising you not to devalue yourself - do not give up on excelling, the greatest of our sages started learning at an advanced age and became the great people they were. It is worthwhile for you to learn enough Hebrew, the kind I used to write my Mishne Torah. [Apparently a speaker of Arabic did not have to work too hard to acquire simple Hebrew]. My book is easy to understand and very accessible to learn it. Once you learn one of its books [Rambam divided Mishne Torah into 14 books] you will be able to learn the whole Sefer. I do not want to translate it into Arabic under any circumstance because it will lose its subtlety. In fact I would like to translate the commentary on Mishna and the Sefer Hamitzvot into Hebrew so do not ask me to translate Mishne Torah into Arabic. Generally you are my brother God will help you and you will acquire perfection and be successful in two worlds."
I find this letter very uplifting. It puts to rest the accusation of an elitist Rambam. He was elitist in the sense of having expectations for constant self-improvement but he saw it as a universal capability. Everyone has the ability to grow! I also find fascinating the importance Rambam gave to his great work. He really had a realistic view of what he had accomplished and his own self worth. He did not indulge in false modesty. It is a trait we find in all his writings. He was a real Anav - more on this at another occasion.
Thanks for a good post.
ReplyDelete"I find this letter very uplifting. It puts to rest the accusation of an elitist Rambam. He was elitist in the sense of having expectations for constant self-improvement but he saw it as a universal capability. Everyone has the ability to grow!"
I think the same can be said re others who are accused as being elitist, like Litvaks who place great stress on learning. They are just going in the way of the Rambam here.
I especially love the Rambam's letter to Ibn Aqnin, in which he states that, in Messianic times, everyone will put aside their jealousy and competitiveness and will devote themselves to the study of his Mishneh Torah.
ReplyDeleteI tend to believe that his assessment is correct. Most people gravely underestimate the value of studying the Mishneh Torah itself, and often consult in only as a handmaiden to Talmud study.
One day they will hopefully come to appreciate it.
>in which he states that, in Messianic times, everyone will put aside their jealousy and competitiveness and will devote themselves to the study of his Mishneh Torah.
ReplyDeleteIt is a very intersting comment that shows his self awareness. A detail it is not in messianic times but in coming years (Bizmanim Haba'im) as opposed to now. As Ein bein yemot hamashiach... it is not his style unless he refers to times of plenty.
iirc (it has been a few years) rambam was an intellectual "elitist" because for him intellectual attainment is what determines your status in olam ha-ba. (because only the thinking part of the soul is eternal.)
ReplyDeleteso what happens with children, mentally handicapped or others who die without any having attained any real intellectual capacity?
to say nothing of women, who acc. to rambam could not aspire to become philosophers (representing the highest level of itellectual attainment)
the letter you posted is fascinating. but from the way i read it, the letter only enhances the image of maimonides as an intellectual elitist for whom intellectual endeavor is paramount. i hear him giving subtle mussar, not just encouragement, to his correspondent: he should get his act together and think about his (eternal) future. as such he concludes with the hope that he will be enjoy "perfection and be successful in TWO WORLDS." success in the next world is based on intellectual development in this world.
shabbat shalom
The Rambam DOES stress a lot on deed. I think your anaylist is incorrect. Shabbat is in 45min so I have got to get going.
ReplyDeleteanon:
ReplyDelete"The Rambam DOES stress a lot on deed."
i did not in any way mean to infer that rambam negates deed. but (again iirc), for him deed was an echo of the intellect. one who attains a high intellectual undestanding of god will perform proper deeds. a rasha is a rasha because he has a corrupted intellectual understading of god.
shabbat shalom
rabbi maroof,
ReplyDeletei thought that he authored the MT because people did not have the time (or knowledge?) to consult the mekorot.
on the other hand, mashiah will provide an environment conducive for tremendous torah study. so would not the MT have lost its relevance in the time of mashiah according to the rambam's own intentions.
anon:
as long as i am on the topic of mashiah: (again) iirc, eschatology in general was not at all central to the rambam's theology and he did not believe that one who did not merit to live in the messianic age lost out on anything. it is just that one would lived during the tranquil times of mashiah would have an easier time contemplating the divine essence, and this have an easier time attaining a high level in olam ha-ba. mashiah will be an intellectual step ladder. we don't need it, but we need to work that much harder.
(this aspect of the rambam's minimalist attitude toward mashiah is overlooked by chabadniks, who rely on the rambam for his non-specific evidence of the arrival of mashiah.)
>so what happens with children, mentally handicapped or others who die without any having attained any real intellectual capacity?
ReplyDelete>to say nothing of women, who acc. to rambam could not aspire to become philosophers (representing the highest level of itellectual attainment)
Ari, Interstingly enough we were going through last Shabbat with our group, with Rabbi Buchmna's lead, Rambam's attitude to women. It was much more nuanced then it appears at first blush. As usual he has to be read very carefully. Here is Hil. Teshuvah 10:5
לפיכך כשמלמדין את הקטנים ואת הנשים וכלל עמי הארץ, אין מלמדין אותן אלא לעבוד מיראה וכדי לקבל שכר, עד שתרבה דעתן ויתחכמו חכמה יתרה, מגלין להן רז זה מעט מעט; ומרגילין אותן לעניין זה בנחת, עד שישיגוהו ויידעוהו ויעבדו מאהבה.
י [ו] דבר ידוע וברור שאין אהבת הקדוש ברוך הוא נקשרת בליבו של אדם, עד שישגה בה תמיד כראוי ויעזוב כל שבעולם חוץ ממנה כמו שציווה ואמר "בכל לבבך ובכל נפשך" (דברים ו,ה; דברים י,יב; דברים ל,ו): אלא בדעה שיידעהו. ועל פי הדעה--על פי האהבה--אם מעט מעט, ואם הרבה הרבה
So women can attain full Olam Haba to the level of men! Ad sheyasiguhu! Veyedouhu!Veya'avdu me'ahava! which means as explained in the following halacha.
With this in view reread Hil Talmud Torah where he follows the psak of the gemara but note his language and how he deviates subtly from the Gemara itself.
I will probably post something on this in the future.
Re general unneducated people, again one has to read him macro. In hil teshuva where he lists those that have no olam haba no mention of ignorance! The discussion of what is Olam Haba is on the mishna KOL Israel yesh lahem chelek!
This is again a post to write one day.
>i thought that he authored the MT because people did not have the time (or knowledge?) to consult the mekorot.
The word is not consult but rule from the sources as they are too complicated even for a good scholar.see hbis intro to MT:
לפיכך אותן הפירושין והתשובות וההלכות שחיברו הגאונים, וראו שהם דברים מבוארים, נתקשו בימינו, ואין מבין ענייניהם כראוי אלא מעט במספר. ואין צריך לומר, התלמוד עצמו: הבבלי, והירושלמי, וספרא, וספרי, והתוספתות--שהן צריכין דעת רחבה ונפש חכמה וזמן ארוך, ואחר כך ייוודע מהן הדרך הנכוחה בדברים האסורין והמותרין ושאר דיני תורה היאך היא
Da'at Rehava, nefesh Chachama and Zman Aroch - combined traits of a great scholar!
Ari one more thing. Re Mashiach , you are correct. Rambam argues that the details are irrelevant see his end of Hil Melachim. The ideal of Mashiach, a time where humanity has evolved into its ideal state, allowing for untramelled growth, is a goal Rambam sees as the core of Judaism and its mission to the nationa. Unfortunately the mystical deviations Lubavitsch took made them turn a beautiful goal of man into a sad and corrupted illusion.
ReplyDeleteI think the Sefer haIkkarim's attack in III:2 against those who define the ultimate purpose of humankind as the attainment of 'da'at' is directed against the Rambam. S.I. writes that the vast majority of people simply cannot become intellectuals, and to therefore dismiss their religious achievements as less than optimal is not an acceptable conclusion.
ReplyDeletedavid,
ReplyDelete"So women can attain full Olam Haba to the level of men!"
first of all, i read hil. teshuvah that women are not as "smart" or "capable" (i am not trying to be precise here). you therefore have to start with them on a lower level and hope they progress. right here this is elitist.
also, rambam believed that philosophy was the highest level of intellectual endeavor and i am almost certain he did not think women could be philosophers (i can't remember where this appears). if they could never reach the level of men, then this is elitist too.
re. children, the question is really about chldren who god forbid die at a young age. was type of intellectual attainment can one ascribe to a 2-year-old. i am normally not really interested in theodicy-related issues, but a premature death involves 2 difficulties when considering the rambam: why did he die so early and why does he get a limited helek just because he died so early.
"In hil teshuva where he lists those that have no olam haba no mention of ignorance!"
i know that rambam subscribed to kol yisrael yesh lahem helek (except where the punihsment is specifically הכרת תכרת), but not everyone gets the same helek. this is dependent on intellectual attainment. so yes, children the uneducated and women of course get olam ha-ba; just not as much others.
"Re Mashiach . . . Rambam argues that the details are irrelevant"
from what i remember (but not in hil. melakhim), its not just the details that are irrelevant. mashiach itself is really irrelevant and has no central purpose in judiam (as say in lurianic kabbalah, inherited by chabad). man's ultimate goal is olam ha-ba, not yemot mashiah. if you can achieve your highest intelelctual achievement without the benefit of the tranquilty of mashiach, then you are good to go.
shabbat shalom
>start with them on a lower level and hope they progress. right here this is elitist.
ReplyDeleteNot really Rambam is just reflecting the facts in his time where few women were learned.
>i am almost certain he did not think women could be philosophers
I do not know where you are referringg to. If are talking about hichot Talmud Torah that needs to be read very carefully clearing up what is Talmud and Gemara. He is really obfuscating there.
The issue of small children, the issue is first brought up by R. Saadyah Gaon in context of Gilgul. RSG, who believes Gilgul is a fiction and wrong, explains that as the underlying argument for gilgul. Rambam does not address it directly as far as I know . But yes in Rambam's view Olam Haba is not a reward but an effect/result of thought and as a goal. That answers your next comment:
>so yes, children the uneducated and women of course get olam ha-ba; just not as much others.
If a woman becomes a Nevua like Devorah or Chulda she has olam Haba more than a man who is a gadol hador in lerning but has no prophecy because he lacks philosophy. Miriam had the ultimate level equal to Moshe and haron as she died Mitat Neshika.There are no limits to someone, man or woman, who develops their ability.
Your comment re Mashiach is correct to a point. There is no purpose in it per se but if you want to have more women and children as well as men have the opportunity to get olam haba a better world will help. So from humanity's POP Mashiach is important. See the Tefillot on Yamim Nora'im uvechen ten pachdecha etc...
Ari, Shavua Tov,
ReplyDeleteR. Buchman pointed out to me this afternoon that you probably were referring to Rambam in Hil Ysodei Hatorah 4
ואני אומר שאין ראוי להיטייל בפרדס, אלא מי שנתמלא כרסו לחם ובשר; ולחם ובשר זה, הוא לידע ביאור האסור והמותר וכיוצא בהן משאר המצוות. ואף על פי שדברים אלו, דבר קטן קראו אותם חכמים, שהרי אמרו חכמים דבר גדול מעשה מרכבה, ודבר קטן הוויה דאביי ורבא; אף על פי כן, ראויין הן להקדימן: שהן מיישבין דעתו של אדם תחילה, ועוד שהן הטובה הגדולה שהשפיע הקדוש ברוך הוא ליישוב העולם הזה, כדי לנחול חיי העולם הבא. ואפשר שיידעם הכול--גדול וקטן, איש ואישה, בעל לב רחב ובעל לב קצר
which seems to imply that women may learn Havayot de'abye only not philosophy. He agrees with you. I am not so sure is he refers to the discussions per se or just the halachot. IOW women can know the halachot "assur and Mutar" and thus perfect themselves for philosophical study. In hil talmud Torah he would only be limiting teaching them TSBP which is the shakla vetarya of the gemara, not ahlachot nor them learning themselves.
This needs further study but clearly Rambam is very nuanced here.
There cannot possibly be any legitimate halachic limit on women's learning. Do you think Devorah, who was a Shofetet, was not a master of TSBP? That she didn't know the ins and outs of the entire corpus of Torah wisdom, including the "shaqla vetarya" type nuances?
ReplyDeleteThis is incomprehensible to me. A woman can involve herself in the most abstract areas of philosophical thought - Maaseh Beresheet and Merkava, precursors to prophecy - but not Talmud?
All I see in the Rambam is a prohibition to teach girls, i.e., to compell them to study if they have no interest in the subject.
RJM I agree with you. However the other side will ask what is this Tiflut? It is a quote from Gemara but still is quite a statement!Why is it not same if one teaches a male that is not ready for it the same? Is it because "rov" nashim da'atan Kalot?
ReplyDeleteThe issue is not as clear as I would like it. But certainly there is much nuance in Rambam.
David G - this is one of my favorite letters of the Rambam!
ReplyDeleteIIRC he writes that a talmid chacham is not someone who knows a lot, but someone who wants to learn.
"helek (except where the punihsment is specifically הכרת תכרת)"
The meforshim understand the rambam as not excluding even those who sin in areas punished by kares from olam haba, and this is the pashtus of hil teshuva where he doesnt list these sins among those who have no chelek.
Subsequent to my earlier comment Rabbi Buchman corrected what I quoted from him.He told me that he never meant to intimate that women may not learn Philosophy.
ReplyDeleteI appologize because I should have known that before he finishes a subject (we are in the midst of exploring this issue) I cannot jumpp to conclusions. I should have known better. In his own words:
my approach is to go through sources and point out the various implications and at the end try to reconcile the various contrary indications,
BTW, the concept of "elitism", as it is being discussed here, is somewhat ill defined. Judaism, in a certain sense, appears to be intrinsically elitist - there is a clear bias in favor of talmidei hachamim as opposed to "amei haaretz", for example. The ideal of Torah is to become a scholar and medaqdeq b'mitsvot.
ReplyDeleteHowever, criticizing Judaism for "elitism" is really unfair. Elitism is a moral defect only when it excludes individuals from the "elite" group based on factors outside of the average person's control, like social status, wealth, or political position.
Judaism teaches that anybody can achieve the goal of scholarship and observance - the Torah doesn't restrict our access to the ideal that it preaches, it is our responsibility to strive for perfection. In this sense it cannot be called "elitist" at all.
BTW, the concept of "elitism", as it is being discussed here, is somewhat ill defined. Judaism, in a certain sense, appears to be intrinsically elitist - there is a clear bias in favor of talmidei hachamim as opposed to "amei haaretz", for example. The ideal of Torah is to become a scholar and medaqdeq b'mitsvot.
ReplyDeleteHowever, criticizing Judaism for "elitism" is really unfair. Elitism is a moral defect only when it excludes individuals from the "elite" group based on factors outside of the average person's control, like social status, wealth, or political position.
Judaism teaches that anybody can achieve the goal of scholarship and observance - the Torah doesn't restrict our access to the ideal that it preaches, it is our responsibility to strive for perfection. In this sense it cannot be called "elitist" at all.
Where is the follow up post?
ReplyDelete