Transcript

The last thing we spoke about yesterday was in terms of the machlokes between the Rambam and the Rashba and the Haf Sefard as to what what the the content the substance of of the issur Bal Tosef and Bal Tigra. Rashba says no, it's an issur, don't don't add a fourth brachah to the Birchat Kohanim, don't add a fifth bayis to the tefillin, and the Rambam says no, Bal Tosef and Bal Tigra means that Torah is eternally immutable and that then dictates that in terms of thinking about mitzvos d'rabbanan and and what the relationship is between d'rabbanan and Bal Tosef, so then they they they follow up as as you would expect. So just just to add on another makom, one on the side of Rambam, one on the side of Haf Sefard, the Rambam quotes Bal Tosef as he does in Perush HaMishnayos in beginning of perek tes of Yesodei HaTorah,

דבר ברור ומפורש בתורה שהיא מצוה עומדת לעולם ולעולמי עולמים.

The Torah is Hakadosh Baruch Hu's immutable, eternal document as it were. אין לה לא שינוי ולא גירעון ולא תוספת. שנאמר so what's the pasuk that says this yesod?

שהיא מצוה עומדת לעולם ולעולמי עולמים אין לה לא שינוי ולא תוספת ולא גירעון שנאמר את כל הדבר אשר אנכי מצוה אתכם אתו תשמרו לעשות לא תסף עליו ולא תגרע ממנו.

And so it's the same usage of the pesukim Bal Tosef and Bal Tigra as he has in Perush HaMishnayos. L'umas zeh, on the Tzofnas Paneach on Rosh Hashanah where where you have the very very famous Ridvaz and the understanding that he has by asmachos, that the Ridvaz famously on what do you mean that the Gemara says that

אמר הקדוש ברוך הוא אמרו לפני מלכויות זכרונות ושופרות מלכויות זכרונות ושופרות למען שתמליכוני עליכם בראש השנה

says is only d'rabbanan so how do you attribute that אמר הקדוש ברוך הוא? So the Ridvaz famously explains that whenever when Chazal made a seyag that ich veis don't don't carry the paltin mutar in the house because you might make him take it to carry it outside of the house, they don't need an asmachta d'Torah for that. The justification and the license to introduce that d'rabbanan is that it will protect us from an over d'oraisa. But when Chazal have a mitzvah mechudeshes, so then the Ridvaz says they always give an asmachta and p'shat the asmachta he says is not that really this d'rabbanan has nothing to do with the pasuk and it's just a mnemonic device to help us remember Torah she'baal peh, but rather the asmachta is a hint that the Torah gave to Chazal. העירה התורה את עיני החכמים or something, he'eirah haTorah that Chazal should be misakein such a din. There's a cue, there's a prompt and Torah is prompting Chazal that they should and that's why וזהו בכל מקום שהחכמים נתנו סמך לדבריהם. So the Ridvaz clearly clearly is saying that again like like the the the Rashba in the previous generation that mitzvos d'rabbanan are a tosefes. But the answer is the Torah wanted Chazal to be mosif certain dinim d'rabbanan and and the Torah left hints and and prompts for them to do so. So that's part of the the p'shat as it were. But when the Ramban when he says in Ki Seitzei מכאן סמך למקרא מגילה מן התורה when he comments on the pasuk of זכור את אשר עשה לך עמלק or when he has his famous ma'arachah in Parshas Behaalosecha that where he says the p'shat in the Midrash that Rashi is quoting that שלך גדולה משלהם שאתה מדליק ומטיב את הנרות that doesn't just refer to the hadlakas haneros she'beMikdash but it refers to the mitzvah of Chanukah which comes about because of the... which the Chashmonaim were the instruments for. So pshat is that the Ramban already had this idea that the davar spells out for us that that you have a smach in the Torah for a mitzvah d’rabonon. But that ain hachi nami, it's talking about mitzvos, talking about additional mitzvos d’rabonon like additional mitzvos. How do you square it with bal tosif? Because bal tosif is addressed to Yachid, it's not addressed to... How do you square the fact that Yisrael is Tamei Lames with the fact that it says נפש לא יטמא בעמיו? Because the posuk of נפש לא יטמא בעמיו in the Torah is addressed to Kohanim, it's not addressed to Yisrael. How do you square the fact that mitzvos d’rabonon are a tosefes? Because bal tosif is addressed to Yachid, it's not addressed to the to the Beis Din Hagadol. Okay, let's just see a little bit the last two that we haven't discussed yet about the yesod ha'asiri.

והיסוד העשירי שהוא יתעלה יודע מעשי בני אדם ואינו מעלים עינו מהם. ולא כדעת מי שאמר עזב ה' את הארץ

al kmo she'omar

גדול העצה ורב העליליה אשר עיניך פקוחות על כל דרכי בני אדם ואמר וירא ה' כי רבה רעת האדם בארץ ואמר זעקת סדום ועמורה כי רבה הרי אלו מורים על היסוד העשירי הזה.

Od pa'am.

והיסוד העשירי שהוא יתעלה יודע מעשי בני אדם ואינו מעלים עינו מהם.

So what are those two phases, right? The Rambam has two phases. A, he says that Hakadosh Boruch Hu is יודע מעשי בני אדם. B, he says ואינו מעלים עינו מהם. He's not maalam ayin. So the pshat is that what it means is as follows: that יודע מעשי בני אדם in pshuto k'mashmao, Hakadosh Boruch Hu knows. What is the idiom again? The ואינו מעלים עינו מהם is the translation, but assuming that's that the Rambam used an identical, comparable, equivalent Arabic idiom. So what does it mean le'halem ayin? What does that loshon mean le'halem ayin? Let's say we just had it in the end of Kedoshim, right? By nosein mizahra le'Molech, so the Torah says

ואם העלם יעלימו עם הארץ את עיניהם מן האיש ההוא בתיתו מזרעו למולך לבלתי המית אותו.

So what does it mean le'halem ayin there? It means they won't act on it. They'll ignore it. They know about it. So really if you know that mizahra nosson le'Molech, so you're supposed to give him, you're supposed to give him misa. So the Torah says, and if you'll be maalam ayin, i.e., despite the fact that you know, you won't act on your yedios, so then ושמתי אני את פני באיש ההוא, then Hakadosh Boruch Hu says so then I'll, I'll deal with him. I'll take care of him. The Rambam writes in perek zayin of Hilchos Matnos Aniyim:

וכל הרואה עני מבקש והעלים עינו ממנו ולא נתן לו צדקה עבר בלא תעשה.

So again, so clearly what the the idiom le'halem ayin means, to see but to ignore, not to do anything based on that knowledge. To know but not to, again, not to act accordingly. So the pshat is that what this means is יודע מעשי בני אדם is yedios and ואינו מעלים עינו מהם is hashgacha. And hashgacha the truth is is in the Rambam's Yud Gimmel Ikkarim and that's what this phrase is. Re'aya l'kach is the following: So the Rambam says ולא כדעת מי שאמר, this yesod ha'asiri stands in contradistinction to the kfira-dikke... So what is עזב ה׳ את הארץ? It means that Hakadosh Baruch Hu abandoned the land. So abandon doesn't mean that a person is unaware, doesn't mean he doesn't know. If you say of rachmana litzlan someone abandons their family or someone abandons whatever it is, doesn't mean that the person doesn't know. It means that the person isn't assuming responsibility. It means that the person isn't involved. He's not doing anything. Ramban meforash says that's what the pasuk means. The Ramban at the end of I think it's Shmos, maybe Bo, I'm sorry, the Ramban at the end of Parshas Bo where he explains how the nissim Mitzrayim counteracted the three different forms of kfira. So he says the three different forms of kfira that existed are: A, there were those who denied metzius Hashem; B, there were those who acknowledged metzius Hashem but denied yedias Hashem; and then there were those who acknowledged metzius Hashem and yedias Hashem but denied hashgachas Hashem. And the one the Ramban refers to that, so the second view he says, eicha yeida Eil, he quotes the pasuk which refers to this kfira-dikke sect as איכה ידע אל ויש דעה בעליון. And then the pasuk that the Ramban quotes for the third group, the third kfira-dikke sect of yes metzius Hashem, yedias Hashem, but no rachmana litzlan hashgachas Hashem, the Ramban quotes this pasuk, עזב ה׳ את הארץ. That is the pshuto shel mikra. So if the Rambam had only in presenting the yesod had only talked about yedias Hashem, so the counterpart to that yesod wouldn't be the pasuk of עזב ה׳ את הארץ. So lechora that corroborates the pshat. Second of all, the Rambam writes it meforash when he explains, the Rambam explains all the anthropomorphisms and what it means when the Torah describes Hakadosh Baruch Hu anthropomorphically. So he says what does it mean when we talk about einei Hashem? עיני ה׳ אלקיך בה, for instance, in Parshas Eikev. So what does it mean? So the Rambam explains it's basically what we've English has maintained this Torah idiom. It's when you say in English you tell someone, "Do me a favor, keep your eye on him. Keep your eye on him." So keep your eye on him means not only, oh, if he, what people do nowadays, if he falls down and is about to break his neck, make sure you take out your phone and take a picture of it, because what else do you do if someone's falling and about to get hurt? You take out your phone and you film it, and then maybe you'll get famous when it goes viral on YouTube. No, keep your eye on him means look out, do something, do something, take care of him, be mashgiach. So the Rambam says it meforash. He says that's what it means, עיני ה׳ אלקיך בה means that Hakadosh Baruch Hu is mashgiach. And then in another place, he meforash quotes this pasuk in Yirmiyahu, Yirmiyahu Lamed-Beis Yud-Tes, this pasuk of גדל העצה ורב העליליה אשר עיניך פקוחות. Rambam says meforash that that pasuk is talking about hashgacha, not talking only about yediah but talking about hashgacha. So lechora that's the pshat here, that the Yesod HaAsiri, really the Rambam is saying the way we would paraphrase it is שהקדוש ברוך הוא יודע ומשגיח and that's what the phrase of אינו מעלים עין מהם means because it does mean that. It's not that the Rambam is saying it very elliptically. No, if we understand what the phrase lehaalim ayin means, so the Rambam is saying that meforash. So and the reason the Rambam again quotes three psukim. He first quotes the pasuk from Yirmiyahu: אשר עיניך פקוחות על כל דרכי בני אדם. Then he also quotes two psukim from Chumash: וירא ה׳ כי רבה רעת האדם. ha'adam ba'aretz by the dor hamabul and then Zakas Sdom V'Amora. So just the simple, correct, straightforward pshat. The Rambam quotes the pasuk in Yirmiyahu first for two reasons. Number one, the two psukim from Chumash only talk about sort of yediyah in terms of the klal, right? וירא ה' כי רבה רעת האדם בארץ is the dor hamabul, talking about the whole world. And Zakas Sdom V'Amora is still talking about a kneses, at least a microcosm, but a microcosm. Mah she'ein kein אשר עיניך פקוחות על כל דרכי בני אדם is clearly talking about yechidim as well. That's A. B, in light of what we just explained, that Asher Einecha Pekuchos, your eye is open, meaning your eyes are on them. As we use the idiom, as we still have the idiom, it came, it trickled down to us in English, keep an eye out for him. So the pasuk in Yirmiyahu is talking not only about yediyah, but is talking about the hashgacha as well. And then in Perek Gimmel Hilchos Teshuvah, which is again the closest parallel to the perek in Mishnayos, so the Rambam organizes things a little bit differently, right? The first five of these Yud Gimmel Ikkarim is the same in both places. חמישה הם הנקראים מינים in Gimmel Zayin Hilchos Teshuvah.

חמישה הם הנקראים מינים: האומר שאין שם אלוה ואין לעולם מנהיג; והאומר שיש שם מנהיג אבל הם שניים או יותר; והאומר שיש ריבון אחד אבל שהוא גוף ובעל תמונה; וכן האומר שאינו לבדו ראשון וצור לכל; וכן העובד אלוה זולתו כדי להיות מליץ בינו ובין ריבון העולמים. כל אחד מחמישה אלו הוא מין.

So the first five of the Yud Gimmel Ikkarim. But now let's notice halacha ches. שלושה הם הנקראים אפיקורוסין. Meaning earlier in halacha vav, the Rambam said that minim, apikorsim, kofrim, don't have a chelek l'olam haba. So now what is the term, to whom does the term apikoros refer? So the Rambam writes, שלושה הם הנקראים אפיקורוסין: האומר שאין שם נבואה כלל... so that's still going in order, right? That's number six of the Yud Gimmel Ikkarim. ואין שם מדע שמגיע מהבורא ללב בני האדם. Next, המכחיש נבואתו של משה רבנו. That's seven. So that's in order. Now the Rambam jumps, says,

האומר שאין הבורא יודע מעשה בני האדם. כל אחד משלושה אלו אפיקורוס.

So here, he jumps from seven to what we have as ten. And then he fills in the eight and nine, שלושה הם הכופרים בתורה. And here's where he fills in the eight and nine, again, with what we discussed yesterday, that here he breaks כפירה בתורה שבכתב ובתורה שבעל פה down into two, and in the peirush hamishnayos he has it as one. So why is it organized, why is it organized differently? Why does the... so why not here after נבואתו של משה רבנו to have listed next someone who denies yediya v'hashgacha? Why the different organization? So pshat is, is that this is just a reflection of a different difference, which is that here in Hilchos Teshuvah, the Rambam gives you categories. D'hainu he says in Gimmel Vav,

אלו הם שאין להם חלק לעולם הבא: המינים, והאפיקורוסין, והכופרים בתורה.

And then he tells you חמישה הם הנקראים מינים, שלושה הם הנקראים אפיקורוסין, and שלושה הם הכופרים בתורה. So he gives you categories and then is mifareish. He gives you a klal and then is mifareish. Mah she'ein kein here in the peirush hamishnayos, there are no categories, right? It's just Yud Gimmel Ikkarim. He doesn't any... Any sort of any groupings that we make we're imposing upon the Rambam. The Rambam very deliberately doesn't have any of those. He doesn't say he doesn't have this chamisha inyanim and shelosha apikorsim. Meaning just to explain how the first difference that we noted is really just a corollary of this difference. If a person rachmana litzlan is kofer bi-nevuah, so it means he's being kofer in a vital yesod ha-emunah of how HaKadosh Baruch Hu relates to the world. The same is true if he's כופר בנבואת משה רבינו. And the same is true if he denies yedi'ah vehashgachah, right? All of that, all those ikkarim describe HaKadosh Baruch Hu's connection to, involvement with, relationship to the world, right? They ma she-ein kein eight and nine about Torah. If a person rachmana litzlan says, like we saw the Rambam quote from Chazal, what Menashe says. So he's not he's not being kofer in how HaKadosh Baruch Hu relates to the world. No, there's nevuah, there's nevuas Moshe Rabbeinu, and הקדוש ברוך הוא יודע ומשגיח. He's being kofer on Torah. So clearly you see that if you taki if you taki grouping and classifying, so you taki see that what's number ten in the yud gimmel ikkarim goes with six and goes with six and seven. And again that's that's what we were saying before, that this difference of order, of sequence, is just really a corollary of a different difference that in Hilchos Teshuvah the Rambam is grouping minim, apikorsim, kofrim, whereas in the Peirush HaMishnayos he's not grouping. That lichora again comes back to Rav Chaim's yesodos-dikker perspective. What the Rambam is doing here in the yud gimmel ikkarim is he's explicitly detailing for us all the indispensable elements which constitute emunah. And here aderaba you don't want to you bedafka don't want to give classifications. If you begin classifications as as saying, well there's a min who doesn't believe HaKadosh Baruch Hu and then you say and אלף בית גימל דלת הא, so if anything that intimates the sefer ha-ikkarim which the Rambam clearly rejects. So the whole point of the yud gimmel ikkarim is not to have categories, not to have not to have to group things together. The whole thing is the Rambam says, I'm going to tell you rachbo v'ito hakatan everything that is absolutely indispensable to having emunah. That if any of these are missing, rachmana litzlan, it's not just that a person is lacking yedi'as ha-Torah, he's lacking rachmana litzlan in emunah. So to group, to have supergroups is is counterproductive, it it runs counter to what the whole point is here. Heyos she-hadavar kein, so obviously there is a certain flow between nevuah, nevuas Moshe Rabbeinu, and Torah min HaShamayim. Ma she-ein kein the Rambam in Hilchos Teshuvah is taki talking about he's not the Rambam in Hilchos Teshuvah again, it just so happens that the list parallels basically the yud gimmel ikkarim, but the medubar in Hilchos Teshuvah is listing aveiros or people who by virtue of certain aveiros forfeit their chelek le-olam haba. Okay, so obviously there's an overlap between those two discussions, but it's two very different orientations. Not the the title of the shiur when the Rambam gave the shiur which constitutes the hakdamah le-Perek Chelek is: What is emunah? And the title of the shiur when he when he gave the shiur of Perek Gimmel of Hilchos Teshuvah is not: What is emunah? But

על אלה עבירות מפסיד האדם או אלו אישי אדם מפסידים חלקם בעולם הבא.

It's a totally different orientation, obviously with considerable, considerable overlap but it's a very different orientation. If you're talking about again the orientation of Hilchos Teshuva so then it makes more sense to a, it makes sense to group things and b, it also then if you're grouping things, so clearly the kefirah of yediya and hashgacha goes together with the kefirah of nevuah and nevus Moshe Rabbeinu. Mash'en ken if you have the orientation of the Yud Gimmel Ikkarim. Okay, let's just see a little bit here at the yesod ha-achad-asar.

היסוד האחד עשר שהוא יתעלה נותן שכר למי שמקיים מצוות התורה ומעניש למי שעובר על אזהרותיה.

Sachar ve-onesh. הדבר שבגמול הוא העולם הבא והחומר שבעונש הוא הכרת. So it's interesting here that the Rambam says I can't present the ikkar of sachar ve-onesh without talking about olam ha-ba for the simple reason that it's basically impossible to sustain a belief of sachar ve-onesh without a belief in olam ha-ba because le-maaseh in olam ha-zeh there is tzaddik ve-ra lo and there is rasha ve-tov lo so you can't sustain a belief in sachar ve-onesh without olam ha-ba. That's why the Rambam again, the yesod that the Rambam wants to communicate is he's not per se interested in talking about olam ha-ba, he's interested in talking sachar ve-onesh but you can't, you can't, you can't present in a cogent form the yesod of sachar ve-onesh without talking about olam ha-ba. Yira es HaShem ve-emuna ba-Shem u-v'Moshe avdo. היסוד הראשון אמונה בהקדוש ברוך הוא shne'emar האמינו בה' אלהיכם ותאמנו v'zehu she-kasuv ויאמינו בה' ובמשה עבדו. אמונה בנביאים שמחוייבנו לשמוע דבריהם shne'emar ha'aminu vi-nevi'av v'hatzlichu.

אמונה בעולם הבא שיש עולם הבא ויש שכר טוב ומוטב לצדיקים וזהו שאמר דוד עליו השלום לולי האמנתי לראות בטוב ה'. אמונה בביאת הגואל שזה פינה גדולה בתורה

v'zehu she-amar Hineni. Yasad yasad, I forget, b'tzion even bochen, v'chulu v'gomar, hamamin lo yachish. This is a very fascinating Rabbeinu Chananel. In terms of the sort of overall approach, so it it certainly is is much more of a a forerunner and a precedent of Sefer Ikkarim than it is of the Rambam in the sense that he divides it into Arba'ah Chelkei Emuna: אמונה בהקדוש ברוך הוא—again, without the pirud—Emuna bi-Nevi'im, without the pirud. But it actually anticipates, maybe even maybe even is a makor for the Rambam in two respects. First of all, in terms of the—did we mention this then? When we talk about the yesod hashneim asar with the the question of the Chasam Sofer, so this Rabbeinu Chananel writes that Emuna bevias hagoel—again, this is the fourth of the Arba'ah Chelkei Emuna—Emuna bevias hagoel שזה פינה גדולה בתורה. And the mashma'us of Rabbeinu Chananel is not only can you understand the Rambam once you recognize Rab Chaim's yesod that the Rambam is listing fundamentals, not necessarily foundations, but Rabbeinu Chananel's mashma' no, as a foundation it's it's ikkar. And that's what pinah means, right? אבן מאסו הבונים היתה לראש פינה. So what does it mean? It means it was a cornerstone, it was a foundation of something that you that you build on. So that's A. B, and ha-nogei'a to what we're discussing now is the third of the three Chelkei Emuna, Emuna ba'olam haba,

שיש להאמין כי יש עולם הבא ויש שכר טוב ומוכן לצדיקים.

Again, very much exactly like this Rambam. Again, even just in s'vara, the Rambam doesn't need this Rabbeinu Chananel, just in s'vara, but l'chora Rabbeinu Chananel already said it that we can't we can't present the ikkar of s'char va-onesh without framing it in terms of Olam haba.