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Jun. 6th, 2005 02:46 pm![[personal profile]](https://www.dreamwidth.org/img/silk/identity/user.png){kind=small}
ymarkovЧто-то это мне сильно напоминает...
THE 14 FUNDAMENTAL PRINCIPLES OF OUR "RAMBAM" TORAH TRADITION
by Rambamic scholar- Michael Bar-Ron
1) Torah is a G-d-given constitutional law whose 613 Commandments are eternal and can never be changed. Even the domains of ethics, spirituality, and the basic principles of faith are included within the Commandments. Relating to Torah Law as a whole, and striving to obey the entire Law—nothing more—is the essence of our Covenant with HaShem. Failure to keep the Law, or acting as if any part of it is no longer binding, breaches the Covenant.
2) The Torah was given to Moses in two forms: an oral form (the Oral Law), and a written form (the Written Law). It is impossible to fulfill the written form of the Law without the oral; the Oral Law is absolutely fundamental to the Covenant.
3) At the Command of HaShem, Moses instituted a Supreme Court of Torah sages, the Sanhedrin, to be the guardian and absolute authority on the Oral Law for all future generations. Only the form of the Oral Law that was faithfully transmitted down to the last Sanhedrin is valid and obligatory. The Talmudic literature, the legal writings of the Tannaim and Amoraim, is the final repository of the traditions of the last Sanhedrin. The authentic Oral Law of Moses is in our hands today, perfectly in tact.
4) Just as the Sanhedrin of 71 sages has the sole authority to interpret the Torah, it is also the only court with the authority to legislate decrees and institute customs (rabbinical law) that are binding on the entire Jewish People and the rest of the world, including Gentiles.
The only post-Sanhedrin court whose legislative authority was universally recognized, was the unique court of Rav Ashe and Ravina in Babylonia. After the last Supreme Court was disbanded, disputes arose regarding authoritative legal traditions that appeared contradictory or had become unclear. The law was given a final recodification by Rav Ashe’s court: the Talmud Bavli. Although it includes new decrees and customs that were not instituted by a Sanhedrin, it is recognized as the final and most authoritative written source from which the Law is determined.
Even the Babylonian sages never had the power to contradict the authoritative legal traditions established in the Land of Israel. Their new decrees and customs were only intended to safeguard the law. Their authority was based on their unique ability to determine and officially codify what the original law was, and the fact that its rulings were accepted by the majority of the Jewish People—which no later court could claim.
It is still a question, however, as to whether any original Babylonian legislation truly obligates the Jewish People or not. In either case, it is practically impossible to distinguish with certainty between their decrees and the authentic Israelite law. In the context of the rest of Talmudic literature, the Talmud Bavli remains the primary source of the Halakhah (official Jewish Law).
If there is a question regarding original Babylonian legislation, certainly no post-Sanhedrin court or individual after Rav Ashe has the authority to add to, or give an alternative ruling to rabbinical law as it was written down by the time the Talmud Bavli was formally sealed, about 500 C.E. Since then, only authentic Talmudic Law—based purely on the written word from the original Talmudic literature—is the Halachah.
5) Over 1500 years have passed without any single, nationally recognized, compulsive legal authority over the Jewish People. As times changed, it may have been desirable to consider the reasoning behind the law, and reinterpret the written sources contrary to the Halakhah as it was instituted. New rabbinical decrees may have seemed necessary according to the needs of the times. However, since post-Talmudic legislation was made without the proper authority, it does not have the status of Halakhah. In the absence of a Sanhedrin, new rabbinical legislation and customs cannot obligate the Jewish People (except in a specific area of law which the Halachah explicitly left to follow the local custom, such as monetary law). The reasoning behind the Law or “spirit of the Law” may not interfere with the practice of Halakhah.
Over the centuries, it is natural that certain traditional customs have developed and spread among the common masses of religious Jews, even though they contradict the Halakhah. Since modern rabbinic rulings may not conflict with Talmudic Law, popular custom certainly has no authority to contradict the Halakhah, even if it is in agreement with the majority opinion of currently recognized rabbinical sages. (The majority opinion of Torah sages only rules in the context of the Sanhedrin.)
There is a widespread opinion that the above only applies to popular customs that are more lenient than the Halakhah, while prevalent custom that is stricter or adds to the authentic Halakhah is obligatory. We differ with this position. However, regarding customs and traditions that are more lenient than the Halakhah, there can be no argument: they must not be followed.
In short, without a Sanhedrin, Talmudic Law is a closed system. What the Talmudic sages decreed and recorded in the Talmudic literature is legally binding, even if the reason for the decree no longer exists. Likewise, if they didn’t record any ruling on a particular case, then no ruling exists; there is no Halakhah on that case.
6) Talmudic literature contains Halakhah (law) as well as Aggadah (legend). There are schools that insist on an absolute, literal understanding of Aggadah, and a figurative interpretation of Halakhah. We understand the Halakhah according to the plain and simple meaning of the text, and the Aggadah figuratively, so that it does not seem to contradict the Halachah.
7) Whenever there is doubt regarding any matter of Halakhah (for example, if the text is unclear, or there is a difference of opinion between two reliable sources), one must always be strict on Torah Law, and lenient on rabbinical law.
8) The terrible suffering of the Jewish People over the millienia is a direct result of our having failed to keep the Halakhah properly as a nation. The gentile nations are not ultimately to blame for our terrible suffering. Rather, those nations that afflict us are agents of HaShem that will eventually be punished.
The weight of the blame of our suffering falls on the shoulders of traditional Jewish leadership: Rather than assuming the authority to innovate new customs or reinterpret the Halakhah, post-Talmudic sages have the responsibility to serve as role models of proper halakhic behavior, to teach and show how the authentic Halakhah applies to their generation, and to enforce the Law to the extent of their power, rebuking the people when they stray from it. They also have the responsibility to guide the Jewish People towards the fulfillment of the entire Covenant, which includes restoring the Sanhedrin.
Failure to guide the Jewish People properly is largely rooted in two problems:
(1) A narrow perspective of Halakhah, which fails to relate to the Torah as a whole. Halakhah that cannot be practiced outside of Israel, or without a Temple, has often been dismissed as not practical in our times and largely ignored. (As mentioned above, acting as if any part of the Torah is no longer actively binding breaches the Covenant.) (2) A failure to educate the common masses of Jews—including laymen, women, and children—in practical Halakhah.
9) The only practical code of Jewish Law that relates to the entire Torah as a whole, is the Rambam’s Mishneh Torah. It was written in order to put the entire breadth of Halakhah in the hands of laymen, women, and children, besides Torah scholars. The best way to learn, practice and teach Halakhah in our times, is straight from the Mishneh Torah. It is also the only comprehensive summary of the entire Talmudic literature.
Theoretically, the entire Halakhah can be completely learned, successfully practiced and taught straight from the written sources: Bible and the sum total of Talmudic literature (Mishnah, Tosephta, Mekhilta, Sifrei, Sifra, Talmud Yerushalmi, and Talmud Bavli). Practically, however, this is very complicated. Many years of intense learning are required to master this vast literature. The most authoritative work, the Talmud Bavli (Gemara), is written in a difficult dialect of Aramaic mixed with other languages. Furthermore, in our times, we no longer have texts of the Gemara that are uncensored and totally accurate. We no longer have the tradition required to identify non-authoritative conclusions added into the Gemara by post-Talmudic sages. We no longer have the ability to accurately distinguish between the authentic traditions received by the Geonim—which were not included in the Gemara—and their non-authoritative conclusions.
The Rambam, one of the greatest masters of Talmud ever, was a highly critical researcher, who possessed all of the above. Mishneh Torah preserves the most authentic understanding of that literature from 850 years ago. Written in relatively simple, clear Hebrew, it requires far less time to master.
Normal, healthy, and serious individuals with proper discipline and guidance have the ability to master the entire Halakhah, using the Bible and the Rambam’s Mishneh Torah alone—without any other source, outside of any formal rabbinical training or yeshiva program. This is the very purpose for which the book was written.
(The Rambam’s earlier sources do not reflect his final understanding as the Mishneh Torah does, since the latter was written in his maturity, and the work continued to be revised until his death. Furthermore, only Mishneh Torah editions from Yemenite manuscripts should be used. The European printed editions are notorious for their numerous censorships and countless unintentional copyists’ errors.)
10) The only alternative to learning for oneself with a teacher, is choosing a halakhic guide—such as a rabbi—to dictate how one should practice Halakhah. However, following such a rabbinical figure does not exempt the follower from his rabbi’s mistakes. Every Jew is personally responsible for practicing the Law correctly, and is punishable for his mistakes—even those he learned from his rabbi. For the serious student, even the greatest rabbi is a poor alternative to taking responsibility for his own learning; for him, there is no viable alternative to learning in Hebrew, in the Land of Israel.
11) Although independent study is ideal, some measure of guidance is necessary. Unlike more recent rabbinical works, the early authoritative rabbinical sources were written in order to be read in their entirety, and understood in the context of the whole text. Mishneh Torah must be read several times in its entirety, in order to gain the most accurate understanding of any part of the Law. Until one has completed the whole text several times, one should have the guidance of a teacher who has.
12) Learning Torah must only be done with the intention of putting into practice
what one learns: Therefore, there is no such commandment as “to learn Torah” (as an intellectual exercise), but rather “to train in Torah”—to practice according to the plain and simple meaning of the text. Likewise, the opinion of most recognized Torah scholars—who mainly relate to Talmudic literature and Mishneh Torah on a theoretical level—cannot be compared to that of scholars who literally live by the authority of what is written in these sources. The latter are clearly more reliable than the former.
Although it is less common today, this pure independent learning and practice of the Halakhah straight from the original sources is not a modern invention or theory. It has been the authentic tradition of Yemenite Jewry for centuries, as it was passed down to the former Chief Rabbi of Yemen, HaRav Yiħia Qafiħ z”l, and his grandson, Rav Yoseph Qafiħ, z”l, renowned Torah giants in their respective generations. It is also practiced in other circles, such as the serious students of the Vilna Gaon.
13) Accurate practice of the Halakhah must be done in a way that it influences one’s character, so that one fulfills the Commandments in a spirit of genuine goodness of heart.
Accordingly, in the above-mentioned tradition, Torah learning and service of HaShem are only possible in the spirit of humility. Honest study of Torah can bring a person to challenge modern Jewish practice. Unless he is careful, one is in danger of looking down on his fellow Jew and holding other Torah scholars in contempt, G-d forbid. Anyone who joins this tradition just to be different from others, in a spirit of rebellion against the mainstream, or for any purpose other than to serve HaShem properly could bring a curse upon himself and others, rather than a blessing.
Furthermore, there is absolutely no permission given or reason to look down on any traditional Jewish community, be it Ashkenazi, Sepharadi, etc. When measured against the standard of the authentic Halakhah, every group has kept certain laws better than others, and every group has ignored or remained ignorant of laws that others faithfully kept. Every Jewish community has important lessons to teach and many to learn.
14) The Torah is the inheritance of the entire Jewish nation, not only one community or school of thought. Just as there are Commandments that obligate each and every individual and even whole communities, there are Commandments that obligate the entire nation as one, such as rebuilding the Holy Temple in Jerusalem. Without a proper Sanhedrin, many national obligations are practically impossible to fulfill. Therefore, even living according to the most rational and authentic understanding of Talmudic law (Mishneh Torah) is not a long-term ideal. Nothing can replace the Divine Commandment to form a Sanhedrin, whose rulings must be accepted by the entire Jewish People and the rest of the world. Living in a Torah state under a Sanhedrin, with a Holy Temple and a righteous Jewish king, is our long-term ideal.
THE 14 FUNDAMENTAL PRINCIPLES OF OUR "RAMBAM" TORAH TRADITION
by Rambamic scholar- Michael Bar-Ron
1) Torah is a G-d-given constitutional law whose 613 Commandments are eternal and can never be changed. Even the domains of ethics, spirituality, and the basic principles of faith are included within the Commandments. Relating to Torah Law as a whole, and striving to obey the entire Law—nothing more—is the essence of our Covenant with HaShem. Failure to keep the Law, or acting as if any part of it is no longer binding, breaches the Covenant.
2) The Torah was given to Moses in two forms: an oral form (the Oral Law), and a written form (the Written Law). It is impossible to fulfill the written form of the Law without the oral; the Oral Law is absolutely fundamental to the Covenant.
3) At the Command of HaShem, Moses instituted a Supreme Court of Torah sages, the Sanhedrin, to be the guardian and absolute authority on the Oral Law for all future generations. Only the form of the Oral Law that was faithfully transmitted down to the last Sanhedrin is valid and obligatory. The Talmudic literature, the legal writings of the Tannaim and Amoraim, is the final repository of the traditions of the last Sanhedrin. The authentic Oral Law of Moses is in our hands today, perfectly in tact.
4) Just as the Sanhedrin of 71 sages has the sole authority to interpret the Torah, it is also the only court with the authority to legislate decrees and institute customs (rabbinical law) that are binding on the entire Jewish People and the rest of the world, including Gentiles.
The only post-Sanhedrin court whose legislative authority was universally recognized, was the unique court of Rav Ashe and Ravina in Babylonia. After the last Supreme Court was disbanded, disputes arose regarding authoritative legal traditions that appeared contradictory or had become unclear. The law was given a final recodification by Rav Ashe’s court: the Talmud Bavli. Although it includes new decrees and customs that were not instituted by a Sanhedrin, it is recognized as the final and most authoritative written source from which the Law is determined.
Even the Babylonian sages never had the power to contradict the authoritative legal traditions established in the Land of Israel. Their new decrees and customs were only intended to safeguard the law. Their authority was based on their unique ability to determine and officially codify what the original law was, and the fact that its rulings were accepted by the majority of the Jewish People—which no later court could claim.
It is still a question, however, as to whether any original Babylonian legislation truly obligates the Jewish People or not. In either case, it is practically impossible to distinguish with certainty between their decrees and the authentic Israelite law. In the context of the rest of Talmudic literature, the Talmud Bavli remains the primary source of the Halakhah (official Jewish Law).
If there is a question regarding original Babylonian legislation, certainly no post-Sanhedrin court or individual after Rav Ashe has the authority to add to, or give an alternative ruling to rabbinical law as it was written down by the time the Talmud Bavli was formally sealed, about 500 C.E. Since then, only authentic Talmudic Law—based purely on the written word from the original Talmudic literature—is the Halachah.
5) Over 1500 years have passed without any single, nationally recognized, compulsive legal authority over the Jewish People. As times changed, it may have been desirable to consider the reasoning behind the law, and reinterpret the written sources contrary to the Halakhah as it was instituted. New rabbinical decrees may have seemed necessary according to the needs of the times. However, since post-Talmudic legislation was made without the proper authority, it does not have the status of Halakhah. In the absence of a Sanhedrin, new rabbinical legislation and customs cannot obligate the Jewish People (except in a specific area of law which the Halachah explicitly left to follow the local custom, such as monetary law). The reasoning behind the Law or “spirit of the Law” may not interfere with the practice of Halakhah.
Over the centuries, it is natural that certain traditional customs have developed and spread among the common masses of religious Jews, even though they contradict the Halakhah. Since modern rabbinic rulings may not conflict with Talmudic Law, popular custom certainly has no authority to contradict the Halakhah, even if it is in agreement with the majority opinion of currently recognized rabbinical sages. (The majority opinion of Torah sages only rules in the context of the Sanhedrin.)
There is a widespread opinion that the above only applies to popular customs that are more lenient than the Halakhah, while prevalent custom that is stricter or adds to the authentic Halakhah is obligatory. We differ with this position. However, regarding customs and traditions that are more lenient than the Halakhah, there can be no argument: they must not be followed.
In short, without a Sanhedrin, Talmudic Law is a closed system. What the Talmudic sages decreed and recorded in the Talmudic literature is legally binding, even if the reason for the decree no longer exists. Likewise, if they didn’t record any ruling on a particular case, then no ruling exists; there is no Halakhah on that case.
6) Talmudic literature contains Halakhah (law) as well as Aggadah (legend). There are schools that insist on an absolute, literal understanding of Aggadah, and a figurative interpretation of Halakhah. We understand the Halakhah according to the plain and simple meaning of the text, and the Aggadah figuratively, so that it does not seem to contradict the Halachah.
7) Whenever there is doubt regarding any matter of Halakhah (for example, if the text is unclear, or there is a difference of opinion between two reliable sources), one must always be strict on Torah Law, and lenient on rabbinical law.
8) The terrible suffering of the Jewish People over the millienia is a direct result of our having failed to keep the Halakhah properly as a nation. The gentile nations are not ultimately to blame for our terrible suffering. Rather, those nations that afflict us are agents of HaShem that will eventually be punished.
The weight of the blame of our suffering falls on the shoulders of traditional Jewish leadership: Rather than assuming the authority to innovate new customs or reinterpret the Halakhah, post-Talmudic sages have the responsibility to serve as role models of proper halakhic behavior, to teach and show how the authentic Halakhah applies to their generation, and to enforce the Law to the extent of their power, rebuking the people when they stray from it. They also have the responsibility to guide the Jewish People towards the fulfillment of the entire Covenant, which includes restoring the Sanhedrin.
Failure to guide the Jewish People properly is largely rooted in two problems:
(1) A narrow perspective of Halakhah, which fails to relate to the Torah as a whole. Halakhah that cannot be practiced outside of Israel, or without a Temple, has often been dismissed as not practical in our times and largely ignored. (As mentioned above, acting as if any part of the Torah is no longer actively binding breaches the Covenant.) (2) A failure to educate the common masses of Jews—including laymen, women, and children—in practical Halakhah.
9) The only practical code of Jewish Law that relates to the entire Torah as a whole, is the Rambam’s Mishneh Torah. It was written in order to put the entire breadth of Halakhah in the hands of laymen, women, and children, besides Torah scholars. The best way to learn, practice and teach Halakhah in our times, is straight from the Mishneh Torah. It is also the only comprehensive summary of the entire Talmudic literature.
Theoretically, the entire Halakhah can be completely learned, successfully practiced and taught straight from the written sources: Bible and the sum total of Talmudic literature (Mishnah, Tosephta, Mekhilta, Sifrei, Sifra, Talmud Yerushalmi, and Talmud Bavli). Practically, however, this is very complicated. Many years of intense learning are required to master this vast literature. The most authoritative work, the Talmud Bavli (Gemara), is written in a difficult dialect of Aramaic mixed with other languages. Furthermore, in our times, we no longer have texts of the Gemara that are uncensored and totally accurate. We no longer have the tradition required to identify non-authoritative conclusions added into the Gemara by post-Talmudic sages. We no longer have the ability to accurately distinguish between the authentic traditions received by the Geonim—which were not included in the Gemara—and their non-authoritative conclusions.
The Rambam, one of the greatest masters of Talmud ever, was a highly critical researcher, who possessed all of the above. Mishneh Torah preserves the most authentic understanding of that literature from 850 years ago. Written in relatively simple, clear Hebrew, it requires far less time to master.
Normal, healthy, and serious individuals with proper discipline and guidance have the ability to master the entire Halakhah, using the Bible and the Rambam’s Mishneh Torah alone—without any other source, outside of any formal rabbinical training or yeshiva program. This is the very purpose for which the book was written.
(The Rambam’s earlier sources do not reflect his final understanding as the Mishneh Torah does, since the latter was written in his maturity, and the work continued to be revised until his death. Furthermore, only Mishneh Torah editions from Yemenite manuscripts should be used. The European printed editions are notorious for their numerous censorships and countless unintentional copyists’ errors.)
10) The only alternative to learning for oneself with a teacher, is choosing a halakhic guide—such as a rabbi—to dictate how one should practice Halakhah. However, following such a rabbinical figure does not exempt the follower from his rabbi’s mistakes. Every Jew is personally responsible for practicing the Law correctly, and is punishable for his mistakes—even those he learned from his rabbi. For the serious student, even the greatest rabbi is a poor alternative to taking responsibility for his own learning; for him, there is no viable alternative to learning in Hebrew, in the Land of Israel.
11) Although independent study is ideal, some measure of guidance is necessary. Unlike more recent rabbinical works, the early authoritative rabbinical sources were written in order to be read in their entirety, and understood in the context of the whole text. Mishneh Torah must be read several times in its entirety, in order to gain the most accurate understanding of any part of the Law. Until one has completed the whole text several times, one should have the guidance of a teacher who has.
12) Learning Torah must only be done with the intention of putting into practice
what one learns: Therefore, there is no such commandment as “to learn Torah” (as an intellectual exercise), but rather “to train in Torah”—to practice according to the plain and simple meaning of the text. Likewise, the opinion of most recognized Torah scholars—who mainly relate to Talmudic literature and Mishneh Torah on a theoretical level—cannot be compared to that of scholars who literally live by the authority of what is written in these sources. The latter are clearly more reliable than the former.
Although it is less common today, this pure independent learning and practice of the Halakhah straight from the original sources is not a modern invention or theory. It has been the authentic tradition of Yemenite Jewry for centuries, as it was passed down to the former Chief Rabbi of Yemen, HaRav Yiħia Qafiħ z”l, and his grandson, Rav Yoseph Qafiħ, z”l, renowned Torah giants in their respective generations. It is also practiced in other circles, such as the serious students of the Vilna Gaon.
13) Accurate practice of the Halakhah must be done in a way that it influences one’s character, so that one fulfills the Commandments in a spirit of genuine goodness of heart.
Accordingly, in the above-mentioned tradition, Torah learning and service of HaShem are only possible in the spirit of humility. Honest study of Torah can bring a person to challenge modern Jewish practice. Unless he is careful, one is in danger of looking down on his fellow Jew and holding other Torah scholars in contempt, G-d forbid. Anyone who joins this tradition just to be different from others, in a spirit of rebellion against the mainstream, or for any purpose other than to serve HaShem properly could bring a curse upon himself and others, rather than a blessing.
Furthermore, there is absolutely no permission given or reason to look down on any traditional Jewish community, be it Ashkenazi, Sepharadi, etc. When measured against the standard of the authentic Halakhah, every group has kept certain laws better than others, and every group has ignored or remained ignorant of laws that others faithfully kept. Every Jewish community has important lessons to teach and many to learn.
14) The Torah is the inheritance of the entire Jewish nation, not only one community or school of thought. Just as there are Commandments that obligate each and every individual and even whole communities, there are Commandments that obligate the entire nation as one, such as rebuilding the Holy Temple in Jerusalem. Without a proper Sanhedrin, many national obligations are practically impossible to fulfill. Therefore, even living according to the most rational and authentic understanding of Talmudic law (Mishneh Torah) is not a long-term ideal. Nothing can replace the Divine Commandment to form a Sanhedrin, whose rulings must be accepted by the entire Jewish People and the rest of the world. Living in a Torah state under a Sanhedrin, with a Holy Temple and a righteous Jewish king, is our long-term ideal.
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no subject
Date: 2005-06-06 05:47 pm (UTC)Некоторые хабадскеры тоже любят учить Рамбама. Но это у них как чтение Тхиллим и Тании, без особого смысла, они "мекаблим схар отийот"...
Ну-ну.
no subject
Date: 2005-06-07 01:57 pm (UTC)Не, такого не заметил. Талмуд они уважают. Что, в конце концов, кодифицировал Рамбам, как не Талмуд?
а в потенциале вернуть Санхедрин и отстроить Храм.
Ну, это мы все, которые досы...
это у них как чтение Тхиллим и Тании, без особого смысла
Гевалт! Рамбам вращается в могиле...
no subject
Date: 2005-06-07 03:36 pm (UTC)Эээ. Идея Рамбама состояла в том что все будут учить Мишне Тора вместо Гемары.
А вот зачем нам нужен Храм ? Чтобы резать бедных коров ?
Перевод Тании на русский язык - вот это действительно бессмыслица