Shiur 5 - Ikar 12 (Lander) - Rabbi Anthony Manning

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THE 13 IKARIM
ocnrv ka vbunt hreg dh
5 - THE TWELFTH IKAR - MASHIACH
cga, ;ruj - rsbk iufn
A] The 12th Ikar
tcha uk vfjt vz kf ot vnvn,ha pgtu jhanv ,thcc vnka vbuntc ihntn hbt
1.
ch ihntn hbt
.e uk o «aUh tku '(d:c euecj) IºkvF©j V©n§v©n§,°ho¦t -rjth tku tcha ,ntku ihntvk tuvu /jhanv ,unh - rag ohbav suxhvu 2.
'u,kusdc ihntvku /ihme hcajn ka i,gs jup, ohrnt ohnfjv /«utuc inz ivn thmuvk ,utrenv uarph tku 'cume
czfn - urcs kzkzn ut epx uc khy¥na hnu /hftkn sgu vann thcb kf hsh kg uc rcªsa vn hpf 'uhkg vkp,vu u,cvtu
vnka grznu 'susn tkt ktrahk lkn iht hf vzv suxhv kkfnu /ohcmb o,tu ogkc ,arpc aurpc uc v¨sgh rat vru,v
uhthcb hrcscu wvc rpuf ,tzv vjpanv rcs kg ekuja hn kfu /sujhc
ihrsvbx vban 'ekj pk vnsev - ocnr
The essential elements of the 12th Ikar are: (i) confidence that Mashiach will come; (ii) not trying to predict the actual
date of his coming; (iii) appreciating the greatness of Mashiach and the era of Mashiach; (iv) davening for Mashiach; (v)
that a Jewish king cannot be from any family other than that of David and Shlomo 1
B] The Messianic Era -vs- Olam Haba
UbUgh¦sIv rcF /(dh'zf ohkhv,) oh°H©j .¤r¤tC wv-cUyC ,It§rk 'h¦T±b©n¡t¤v tkUk r¨n¡t®B¤J 'tC©v okIg¨v h‾H©jk v²U©t§,¦v±u sh°u¨S V©n¨T v¨Nf±u z
QUrC JIsË©v tk¥t V¨nmg±u V²hp²h±u Vk§s²D g¥sIh ih¥t±u 'V²h§rC kg V²dh¦¬©vk o¨sẗC ©jIF ih¥t tC©v okIg¨v ,cIY¤J oh°bIJt¦r¨v oh¦nf£j
Qk¤N©v ,InhC k¥t¨r§G°h i¤vC ih°b§v°B¤J ';UDK¤J oh¦rc§sk tk¥t i²bh¥t 'k¥t¨r§G°hk oh¦thc±B©v i¤vC ih¦tC³b§,¦N¤J ,IcIY©v kF¤J±u `ISck tUv
k¥t¨r§G°hk vk¨J§n¤N©v r«z§j©T¤J i¨n±zC '©jh¦J¨N©v
r¥nIt Uv²hg©J±H¤J tUv /iIh§n¦SC V¨,It U,£jp°h t¤J h¥sF 'oh¦thc±B©v ¨vUN¦s tO±u 'iIh§n¦s±u Q¤rg Vk ih¥t 'tC©v okIg¨v h‾H©j ,cIy kc£t
V¨,It v¨Gg tk¥t 'thc²b ihg V¨,It v¨,£t¨r t¤J vcIY©v r©nIkF (d'sx uvhgah) Ik-vF©j§nk 'v¤Gg³h--W§,kUz oh¦vO¡t 'v¨,ẗ¨r-tO i°hg"
i°hg" 'tC©v okIg¨v kc£t '©jh¦J¨N©v ,Inhk tk¥t UtC³b§,°b tO iKF oh¦thc±B©v kF 'oh¦nf£j Ur§nẗ /Ik vF©j§N¤J o¨sẗk oh¦vO¡t¨v
".W§,kUz oh¦vO¡t 'v¨,ẗ¨r-tO
z:j vcua, ,ufkv o"cnr
We have almost no understanding of the nature of Olam Haba. The prophecies in Tanach refer to Yemot HaMashiach,
which is part of Olam Hazeh
C] What is the Messianic Era
/k¥t¨r§G°h h¥j§s°b .C©e§nU 'J¨S§e¦n v‾bIcU 'v²bIJt¦r¨v vk¨J§n¤N©v V²b§J²hk sh°u¨S ,hC ,Ufk©n rh°z§j©vkU 's«ngk sh¦,g ©jh¦J¨N©v Qk¤N©v t
/v¨rITC v¨rUn£t¨v i¨,²um¦n kfF ,IkcIh±u ih¦Y¦n§J ih¦GIg±u ',IbC§rë ihch¦r§e©n :o¤s«E¦n Uh¨v¤JF 'uh¨n²hC oh¦yP§J¦N©v kF ih¦r±zIj±u
h¥r£v¤J :UbC©r v¤J«ncU v¨rITC tk¥t 'rpIF tUv sckC oh¦thc±b rẗ§JC tO - I,ẗhck vF©j§n Ubh¥t§J h¦n It 'IC ih¦n£t©n Ubh¥t§J h¦n kf±u
vm§eC 'W£j©S°b v®h§v°h-o¦t / / / oh¦Ng¨v-kF¦n WmC¦e±u 'c¨J±u `W¤n£j¦r±u 'W§,Uc§J-,¤t Wh¤vO¡t wv c¨J±u" r¨n¡t®B¤J 'uhkg v¨shg¥v v¨rIT
o¤v 'v¨rITC oh¦J¨r«p§N©v oh¦rc§S©v UK¥t±u /(v-d'k ohrcs) "/ / / Wh¤vO¡t wv W£thc¡v®u /W¤jË°h 'o¨¦nU 'Wh¤vO¡t wv WmC©e±h 'o¨¦n--o°h¨n¨©v
oh¦thc±B©v kF h¥s±h kg Ur§n§t®B¤J oh¦rc§S©v kF ohkkIF
t vfkv th erp ohfkn ,ufkv o"cnr
The Messianic Era for the Rambam involves: (i) restoration of the dynasty of David; (ii) re-building the Temple; (iii) the
ingathering of exiles; (iv) the restoration of the halachic system to its full application
3.
4.
1. Note the possbile anti-Christian message here since according to at least some Christian traditions, lineage was traced to King
David through his son Natan

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D] The Non-Miraculous nature of the Messianic Era
oh¦rc§sC tmIHf±u 'oh¦,¥n v®H©j§n It 'okIgC oh¦rc§S J¥S©j§nU 'oh¦,pInU ,I,It ,IGgk Qh¦rm '©jh¦J¨N©v Qk¤N©v¤J Q¨Tg©S kg vkg³h k©t d
tc‾zIF icK¤J uhkF t¥GIb v²h¨v tUv±u 'v²h¨v v²b§J¦n h¥nf©j¥n kIs²D of¨j vch¦eg hC¦r h¥r£v¤J--iF rc¨S©v ih¥t `oh¦r§nIt oh¦JP¦Y©v¤J UK¥t
i²uhF `,IbIugC d©r§v®B¤J sg '©jh¦J¨N©v Qk¤N©v tUv§J IrIS h¥nf©j kf±u tUv v¨N¦s±u /©jh¦J¨N©v Qk¤N©v tUv§J 'uhkg r¥nIt v²h¨v tUv±u 'Qk¤N©v
/,pIn tO±u ,It tO 'oh¦nf£j UB¤N¦n Uk£t¨J tO±u '©jh¦J¨n Ubh¥t§J g©sIb 'd©r§v®B¤J
tO±u 'i¤vhkg ihph¦xIn ih¥t±u 'oh¦nkIg h¥nkIgkU 'okIgk oh°B©T§J¦n ¨vh¤yP§J¦nU ¨vh¤Eªj ih¥t ,t«Z©v v¨rIT©v¤J :i¤v vfF 'oh¦rc§S©v r©ehg±u
/xIrIehp£t³u g¨J¨r ht©S³UC v®z h¥r£v--iÿUJP¦n ,Ium¦NK¤J oh¦rc§S©v thmIv±u v¨rITC oh°bP vK°D¤J It 'g¥rID It ;h¦xIN©v kf±u `i¤v¥n ihg§rID
5.
c vfkv th erp ohfkn ,ufkv o"cnr
Id¨v±b¦nF okIg tk¥t `,h¦Jt¥rC v¤Gg©nC JUS¦j o¨J v®h§v°h It 'okIgK¤J Id¨v±b¦N¦n rc¨S k¥yC°h '©jh¦J¨N©v ,InhC¤J cK©v kg vkg³h k©t t
ihc§JIh k¥t¨r§G°h Uh§v°H¤J - rc¨S©v i³h±bg /v¨sh¦j±u k¨J¨n '(u:th uvhgah) ".C§r°h h¦s±D-og r¥n²b±u 'GcF-og c¥t±z r²d±u" v²hg©JhC r¨n¡t®B¤J v®z±u /QkIv
oKF Ur±z§j³h±u /(u:v uvhnrh) "o¤vh¥rg-kg s¥e«J r¥n²b--o¥s§s¨J±h ,Ic¨rg c¥t±z" r¨n¡t®B¤J :r¥n²b±u c¥t±zC ohkUJ§N©v 'okIg¨v hg§J¦r og j©yck
uvhgah `z'th uvhgah) "ic¤T-kft«h rëCF 'v‾h§r©t±u" r¨n¡t®B¤J 'k¥t¨r§G°hF ,©j³bC r¨TªN©v rc¨S Ukft«h tk¥t 'U,h¦j§J³h tO±u Uk«z±d°h tO±u ',¤n¡t¨v ,©sk
'k¨J¨n Uh¨v rc¨S v®zh¥tk k«Fk g©s²U°h ©jh¦J¨N©v Qk¤N©v ,InhcU `o¤v ohk¨J§n '©jh¦J¨N©v i³h±bgC ihcU,F©v oh¦rc§S©v UK¥tC tmIHF kF if±u /(vf'vx
i¤vC zUn¨r i²h±bg v©nU
sckC ,IHfk©n sUCg¦J tk¥t '©jh¦J¨N©v ,Inhk v®Z©v okIg¨v ihC ih¥t 'oh¦nf£j Ur§nẗ c
c-t vfkv ch erp ohfkn ,ufkv o"cnr
The Rambam sees Yemot Hamashiach very much as part of this world - a non-miraculous continuation of our current
existence, but ushering in an era of world peace. He emphasizes in particular that the halachic system will not change
6.
kf±u 'vC§r©v ,gP§Jªn v®h§v¦T vcIY©v¤J - ,Ur§j©,±u vẗ±b¦e tO±u v¨n¨jk¦n tO±u cg¨r tO o¨J v®h§v°h tO 'i¨n±Z©v I,ItcU v 7.
rpgF ih°hUm§n oh°B©sg©N©v
v vfkv ch erp ohfkn ,ufkv o"cnr
The Messianic era will also one in which there is no world hunger. Taken together with the Rambam’s picture of a
non-miraculous Messianic era, this is a pointed social comment on the cause of poverty and starvation today - not that
there are insufficient resources to go around but that there is an unwillingness to share the resources that we have
vbnn grdh tku vc ;xu,h tku 'v,kuz wv ,tn vru, tuc, tku 'kyc, tk van ,ru, ,tza tuvu /kuycv - hgha,v suxhu 8.
ubnn grd, tku uhkg ;xu, tk rnt 'aurhpc tku cu,fc tk
ihrsvbx vban 'ekj pk vnsev - ocnr
The Rambam’s insistence on no fundamental changes in nature in the Messianic era is consistent with the 9th Ikar which
requires that the Torah can never change. A fundamental shift in nature would require a fundamental shift in Torah.
More critically, the Rambam’s first 3 Ikarim - proving G-d’s existence, his Unity and his Incorporeality - are based on
rational and philosophical constructs which assume existence in the way that we have always understood it. If there is
to be a seismic shift in the nature of reality, these 3 Ikarim may also be undermined and the Rambam’s proofs for G-d
could disappear. For these reasons too, a non-changing reality in the Messianic Era is essential for the Rambam.
trehu) vru,c cu,f tkvu t"t /s"ctrv ,dav /ivc uznr ihbg vnu 'kan vhv rcs vz htk kfk gsuh jhanv lknv ,unhcu ///// 9.
/.rtv in vgr vhj h,cavu (u:uf
t vfkv ch erp ohfkn ,ufkv o"cnr
The Ra’avad objects that the Torah itself prophesies the change of animal nature in the Messianic Era, which presumably
(as a verse in the Chumash, rather than Navi) cannot be interpreted as a mashal (or can it)
vru, hanuj vanjf ,nhhe thv hrv r,xt ,khdnn .uj jhanv ,unhk kychk ihsh,g ohcu,fv kfu ohthcbv hrpx kf 10.
,urmv ujfab hf (v"x uvhgah) rntba kych ,urmv iurfz kfa p"gtu 'okugk ihkyc ibhta vp kgca vru, ka ,ufkvfu
tk orfzu ohsuvhv lu,n urcgh tk vktv ohrupv hnhu (wy r,xt) rntba ukych tk ohrupv hnh 'hbhgn ur,xb hfu ,ubuatrv
kfn rpx kych tk hf 'vz tuv ,uyuhsv rcs t"t :kychk ihsh,g ohcu,fvu ohthcbv hrpx kf :s"ctrv ,dav /ogrzn ;uxh
rucmc v,ut ,urekn kyc, tk vkhdn ovc ,urekn ohrpx rta ukych ukhpt urnt lf kct 'sunk uc ihta rpx ihta ohrpxv
jh vfkv c erp vfubju vkhdn ,ufkv o"cnr
The Rambam does however rule that the books of Nach will be abolished in the times of Mashiach. Interestingly, the
Rava’ad here disagrees

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E] The Process of the Messianic Era
VC Qkhk k¥t¨r§G°h kF ;«f²h±u 'vP kgC¤J±u c¨,fC¤J v¨rIT hpF 'uhcẗ sh°u¨sF ,Ium¦NC e¥xIg±u v¨rITC v®dIv sh°u¨S ,hC¦n Qk¤n s«ng³h o¦t±u s
J¨S§e¦n v²bcU 'uhchc§X¤J ,INªt¨v kF jM°b±u '©jhkm¦v±u v¨Gg o¦t :©jh¦J¨n tUv§J ,©e±z¤jC v®z h¥r£v - wv ,In¨jk¦n o¥jK°h±u 'Vë§sC e³Z©jkU
/ht©S³UC ©jh¦J¨n v®z h¥r£v -k¥t¨r§G°h h¥j§s°b .C¦e±u 'InIe§nC
oh¦r¥JF©v oh¦nk§©v sh°u¨S ,hC hfk©n kfF tUv h¥r£v³u 'v¨rIT uhkg v¨jh¦yc¦v¤J v®z Ubh¥t§J gUs²HC - d©r§v®b It 'v«F sg ©jhkm¦v tO o¦t±u
r¥rckU i¤vC ;Irmk 'Uk§JF°h ohkhF§G©N©v-i¦nU" r¨n¡t®B¤J 'ohC©r IC ,IX³bk tk¥t tUv QUrC JIsË©v Ish¦ng¦v tO±u /U,¥N¤J
(vk:th kthhbs vtr) "sgINk 'sIg-hF :.¥e ,g-sg--iCkk±u
iIz¨j sh¦ng©vk Ut§¬³B°h 'W§Ng hmh¦rP h‾bcU" r¨n¡t®B¤J 'kt‾H°b¨S IC tC³b§,°b rcF - ih¦S ,hcC d©r§v®b±u '©jh¦J¨n v®h§v°H¤J v¨N¦S¤J h¦rmIB©v gUJ‾h ;©t
e‾Z©j§nU o¤vh¥j§s°b .C©e§nU 'ogh¦JInU k¥t¨r§G°h k¥tID ©jh¦J¨N©v¤J UrC¦S oh¦thc±B©v kF¤J :v®Z¦n kIs²D kIJf¦n J‾h hf±u /(sh:th kthhbs) "Uk¨Jf°b±u
©VIk¡t s«cgk okIg¨v c«r ,Ig§y©vkU 'v¨rIT©v ;hk§j©vkU 'okhP§J©vkU o¨,h¦r¥t§J r³ZpkU 'c¤r¤jC k¥t¨r§G°h sC©tk o©r²D v®z±u `i¨,Ium¦n
/wv h¥sgkC¦n
s vfkv th erp ohfkn ,ufkv o"cnr
s«ng³h 'dId¨nU dId ,¤n¤jk¦n o¤s«E¤J±u `dId¨nU dId ,¤n¤jk¦n v®h§v¦T ©jh¦J¨N©v ,In±h ,K¦j§,C¤J 'oh¦thc±B©v h¥rc¦sK¤J iÿUJP¦n v¤t¨r‾h ///////// c
t¥N©yk tO tC Ubh¥t±u /(df:d hftkn) "thc²B©v v²Hk¥t ,¥t 'ofk ©jk«J hf«bẗ v‾B¦v" r¨n¡t®B¤J :oCk ihf¨vkU k¥t¨r§G°h r©³hk k¥t¨r§G°hk thc²b
oIk¨J oUGk tk¥t `ihkUxP Ue±z§jªv¤J h¦n rh¦Jf©vk tO±u ',Ur§JF ,©e±z¤jC o¤v§J oh¦J²b£t k«xpk tO±u 't¥nŸ©v r©v©yk tO±u 'rIvŸ©v
/(sf:d hftkn) "oh°bC-kg ,Icẗ-ck ch¦J¥v±u" r¨n¡t®B¤J 'okIgC
'Uh§v°h Q©th¥v o¨sẗ g©s‾h tO - i¤vC tmIHf±u oh¦rc§S©v UK¥t kf±u /Uv²Hk¥t tIc²h '©jh¦J¨N©v Qk¤N©v ,©thC o¤s«E¤J oh¦r§nIt¤J oh¦nf£j©v i¦n J‾h±u
QFhpkU `oh¦eUxP©v g©rf¤v hpk tk¥t 'UK¥t oh¦rc§sC vkC©e o¤vk ih¥t oh¦nf£j©v o³D /oh¦thc±B©v km¥t i¤v oh¦nU,§x oh¦rc§S¤J :Uh§v°H¤J sg
/,¨SC rëhg 'iëUS§e¦S tO±u UK¥t oh¦rc§S ,³h²u£v rUS¦x ih¥t 'oh°bP kF kg±u /UK¥t oh¦rc§sC ,¤eO§j©n o¤vk J‾h
- rëhg o¥nh¦G±h tO±u `i¤vC tmIHf±u UK¥t oh°b²h±bgC oh¦rUn£t¨v ,IJ¨r§s¦n h¥rc¦sC Qh¦r£t³h tO±u ',Is²D©v©v h¥rc¦sC o¨sẗ e©Xg§,°h tO okIgkU
vF©j±h tk¥t /ihM¦e hc§©j§nK¤J i¨Tg©S ©jUp¨T 'oh¦nf£j Ur§nẗ `ihM¦E©v c©©j±h tO if±u /vẗ§r°h h¥shk tO±u 'vc£v©t h¥shk tO ih¦thc§n i²bh¥t§J
/Ub§r©tC¤J InF 'rc¨S©v kkfC ih¦n£t³h±u
c vfkv ch erp ohfkn ,ufkv o"cnr
The Rambam rules that we have a outline understanding of the nature of the Messianic process but we have no clear
tradition as to the details. Indeed, even Chazal were trying to work out the issues from the verses in Tanach, rather than
from a mesora. As such, we should NOT be focussed on the details - who, how, when - but rather the general concepts
11.
12.
.rtc vz tvha htb,cu 'atr uvuagha rnukf vchahc aht ,ubnk ohnfjvu ohshnk,v kfn vnfxv vhv, ota rucx hbtu 13.
tk ota hpk /vmrha hn ,t lf rjt tuv lunxhu lunx vhvhu vchahv uk ohhe,, ahtv u,ut hrv 'ubnseva unf ktrah
rcf hrvu epx hkc lunx tvha ovn sjt kf lhrma hpk 'okugk kusdv ihs ,hc ,uthmn ,hrapt tv, tk if rnt,
hrv 'ihfunx obhta hp kg ;tu o,ut vbnh jhanva rnt, tnau 'vbuatrcf lhypua vchatu urntc o,chac wv jhycv
vru,c tku c,fca vru,c tk vbnn grdh tku vru,c ;hxuh tk jhanva vz ubhrpx ,nsevc ubrthc rcfa hpk 'ajfun vz
lhmguhu vbuatrcf lhypua vchatu rnt uhbnhxn vhvh vzu jhanv ,ukd,v hbpk cua, ihrsvbxva rucx hbtu /vp kgca
ksd,u cuyv vagnc ucrhu ost hbc ,uck wv rhafh ratf epx hkc vhvh vzu 'esmv rhg lk treh if hrjtu vkj,cf
trenv heuxpc rtc,ba unf jhanv tuc hbpk orah vcr,hu u,ru,ku wvk o,eua,
d vban t erp ihrsvbx ,fxn vban kg o"cnr
In his commentary on the Mishna, the Rambam describes the process for the reinstitution of the Sanhedrin and sees this
as one of the signs of the imminent coming of Mashiach
/vkt ,kuzu 'lhvkt wv knu /lhvkt wv cau 'ohnav vmec ljsb vhvh ot vru,c arupn 'jhanv ,thc ghsuv vana hpk ///// 14.
u,uta oghsuvu 'uvhkt tuvu okugv ,t uhbpk rhafh aht uhbpk tchau 'uhnrudu uhbpk oseha vnc wv oac oghsuv ifu
vru,c grdh tku ;hxuh tk ahtv
z vban j erp ,uhusg ,fxn vban kg o"cnr
Here, unlike his position in the MT, the Rambam describes the definite coming of Eliyahu as a precursor of Mashiach

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15.
2 Maimonides Introduction to Perek Helek
F] The Purpose of the Messianic Era
i¤vk ,©j³B©n V²bh¥t§J vg§J¦r¨v ,Ufk©N¦n UjUb²H¤J h¥sF '©jh¦J¨N©v Qk¤N©v ,In±h o¤vh¥nf©j±u o¤vh¥thc±b k¥t¨r§G°h kF UU©t§,¦v v®z h‾bP¦nU c
/tC©v okIg¨v h‾H©jk UF±z°H¤J h¥sF 'v¨nf¨jC UC§r³h±u gID§r©n i¤vk Utm§n°h±u 'i®d«vF ,Ium¦NcU v¨rITC e«xgk k¥t¨r§G°hk
16.
Us§Nk±h tO±u" r¨n¡t®b±u '(y'th uvhgah) "wv-,¤t vg¥S '.¤rẗ¨v vẗk¨n-hF" r¨n¡t®B¤J - ,¤n¡t¨v±u v¨nf¨j©v±u vg¥S©v vc§r¦T oh¦n²H©v i¨,ItC¤J hpk
Qk¤N©v I,It¤J h‾bP¦n /(uf'uk ktezjh) "of§r©GC¦n 'ic¤t¨v ck-,¤t h¦,«r¦x£v³u" r¨n¡t®b±u '(dk'tk uvhnrh) "uh¦jẗ-,¤t Jh¦t±u Uvg¥r-,¤t Jh¦t 'sIg
Q¤r¤S o¨,It v¤rIh±u og¨v kF s©Nk±h QFhpkU `UbC©r v¤J«N¦n cIrë tUv kIs²D thc²b±u 'v«nO§¦n r¥,²h v®h§v°h v¨nf¨j kgC sh°u¨S g©r®Z¦n s«ng³H¤J
/(c'c uvhgah) "oh¦r¨v¤v Jt«rC wv-,hC r©v v®h§v°h iIf²b 'oh¦n²H©v ,h¦r£j©tC v²h¨v±u" r¨n¡t®B¤J 'Ig§n¨Jk oh°hID©v kF UtIc²h±u 'wv
v®Z©v okIg¨v tUv ©jh¦J¨N©v ,In±h kc£t `tC©v okIg¨v h‾H©j tUv 'iIg¨r‾D tO±u e¥xp¤v Vk ih¥t§J v²bIr£j©t¨v vcIY©v±u IKF rf¨¬©v ;Ix±u
tk¥t ©jh¦J¨N©v ,Inhk v®Z©v okIg¨v ihC ih¥t 'oh°bIJt¦r¨v oh¦nf£j Ur§nẗ rcfU /k¥t¨r§G°hk r«z§j©T ,Ufk©N©v¤J tk¥t 'QkIv Id¨v±b¦nF okIg±u
/sckC ,IHfk©n sUCg¦J
c:y vcua, ,ufkv o"cnr
o¨,It Ut§¬³b±H¤J h¥sF tO±u 'oh°hIDC Us§r°H¤J h¥sF tO±u 'okIg¨v kF kg Uyk§J°H¤J h¥sF tO - ©jh¦J¨N©v ,In±h oh¦nf£j©v±u oh¦thc±B©v UU©t§,°b tO s
h‾H©jk UF±z°H¤J h¥sF 'k¥Yc§nU G‾dIb o¤vk v®h§v°h tO±u 'V¨,¨nf¨j±u v¨rITC ih°hUbP Uh§v°H¤J h¥sF tk¥t :©j«n§Gk±u ,IT§Jk±u k«f¡tk h¥sF tO±u 'oh¦Ng¨v
/vcUJ§T ,IFk¦vC Ub§r©tC¤J InF 'tC©v okIg¨v
17.
2. translation taken from With Perfect Faith - R. J David Bleich

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oh°B©sg©N©v kf±u 'vC§r©v ,gP§Jªn v®h§v¦T vcIY©v¤J - ,Ur§j©,±u vẗ±b¦e tO±u v¨n¨jk¦n tO±u cg¨r tO o¨J v®h§v°h tO 'i¨n±Z©v I,ItcUv
oh¦nU,§X©v oh¦rc§S ohg§sIh±u 'ohkIs±D oh¦nf£j Uh§v°h QFhpkU /sckC wv ,¤t ,g©sk tk¥t 'okIg¨v kF eẍg v®h§v°h tO±u /rpgF ih°hUm§n
(y'th uvhgah) "oh¦Xf§n o²Hk 'o°h©NF 'wv-,¤t vg¥S '.¤rẗ¨v vẗk¨n-hF" r¨n¡t®B¤J 'o¨sẗ¨v ©jIF hpF oẗ§rIC ,g©S Udh¦¬³h±u `oh¦eUng¨v
v-s vfkv ch erp ohfkn ,ufkv o"cnr
G] The Rambam and Yeridat Hadorot 3 18.
'ohrunjf ubt - ohabt hbc ohbuatr otu 'ohabt hbc ubt - ohftkn hbc ohbuatr ot :tbunhz rc tcr rnt trhz hcr rnt
ohrunj rtaf tkt 'rhth ic xjbp hcr kau txus ic tbhbj hcr ka urunjf tku
:che ,ca
ohbuatr /,heshx yjn ceb tknf ubtu - kfhv ka uj,pf ohburjt kau 'okut ka uj,pf ohbuatr ka ick :ibjuh hcr rnt
/hchrc thgaut hcr - ohburjt 'guna ic rzgkt hcr - ohbuatr :hrnts tfht /guna ic rzgkt hcr - ohburjt 'tcheg hcr -
,heshx yjn ceb tknf ubtu
19.
/db ihcurhg
,umn :urnt 'vumn oak ihbuuf,n ihta uhafgu 'vmhkj ,umnk ,nsue ouch ,umn - vumn oak ihbuuf,n uhva vbuatrc 20.
rc injb cr k"t /vmhkj ,umnk ,nsue ouch ,umn :rnuk urzj 'ejmh r"t tnj rc hnr rnt /ouch ,umnk ,nsue vmhkj
!hrs ruaft :ejmh
:yk ,unch
All of these sources present a vision in Chazal of declining generations
21. Because Rebbi saw such diversity in the teachings of our Sages, even though they all shared the same
underlying principles, he feared that these teachings would not endure and proliferate, and loss would ensue.
He saw that the heart was diminishing, the wellsprings of wisdom were being blocked up and the Torah was
disappearing - vru, tek,xnu vnfjv ihgn o,xn teu tck ygnn
As R. Yochanan says in Eruvin (53a) “The hearts of the early ones are like the entrance to the Ulam but the
hearts of the later ones are like the entrance to the Heichal. Who are the earlier ones R Akiva. Who are the
later ones R. Elazar ben Shammua”
Iggeret Rav Sherira Gaon Ch 2 4
22. However when the Mishna was concluded, and Rebbi died, the capacity for learning lessened and they had to
collate their various Talmuds to recite it in a uniform version... They also included in their Talmud some things
which had been unnecessary for the earlier sages ..... Those earlier sages whose capacity for learning was great
had not needed to have these concepts explained. But after the earlier sages, wisdom decreased, as we learn at
the end of Sota - “.... Since R. Akiva died the ... wellsprings of Torah have been blocked”. This same situation
existed also in the days of Rebbi.
5 Iggeret Rav Sherira Gaon Ch 6
23. Along came the next generation and the heart became diminished. Certain matters had been clear to the earlier
sages .... Now in this generation these matters became subject to doubt and they had to establish them in the
Gemara with an exact wording ..... In each succeeding generation the heart became diminished, as R. Yochanan
said in Eruvin (53a) “And our generation is like the eye of a fine needle”. Abbaye said “And we are like a peg in
the wall with regard to Gemara”. Rava said “We are like a finger in wax as regards logic.” R. Ashi said: “We are
like a finger in a pit as regards forgetfulness”
Iggeret Rav Sherira Gaon Ch 7 6
This concept has been adopted by various Rishonim (in particular Rav Sherira Gaon and Rashi) and is now accepted
(assumed) by many as a fundamental Jewish idea. But how does it square with the Rambam’s non-miraculous
Messianic Era
3. For a full exposition see Maimonides on the “Decline of Generations” - Kellner (SUNY 1996)
4. English translation of R. Nosson Dovid Rabbinowich p16
5. ibid p58
6. ibid p 73

dbhbn ovrct
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21.
Maimonides’ Introduction to the Mishna
Rambam does NOT reject the approach of Chazal on the decrease of wisdom over time - see here from the Introduction
to the Mishna
rntnv ,bhjc h,kc osea hn rntnk unhfxvc kct ubhbgc rntnv ubjch tk hf vz ubbnzc ,ukudxv cur kfa uvz hf 22.
!iunvv ifa kfu /osuev
vnsev o"cnrk ,uumnv rpx
Here in the Introduction to Sefer Hamitzvot, the Rambam bemoans the lack of intellectual ability of the Rabbis of his time
ohaurhpv o,ut lfhpk /vr,xb ubhbucb ,bhcu ubhnfj ,nfj vsctu kfv ,t vgav vejsu ,urh,h ,urmv upe, vzv inzcu 23.
/rpxnc ygn tkt hutrf ovhbhbg ihcn ihtu ubhnhc uae,b ohrtucn ohrcs ova utru ohbutdv urcja ,ucua,vu ,ufkvvu
inzu vnfj apbu vcjr ,gs ihfhrm ova t,pxu,vu hrpxu trpxu ,hnkaurhvu ,hkccv vnmg trndv rnuk lhrm ihtu
/tuv lthv vru,v hbhs rtau ohr,unvu ohruxtv ohrcsc vjufbv lrsv ovn gsuh lf rjtu lurt
o"cnrk vezjv shk vnsev
However in the Introduction to the Mishne Torah, he gives a reason for this decline - the exile and accompanying
political and social disruption
24. I am one of the humblest scholars of Spain whose prestige is low in exile. I am always dedicated to my duties,
but have not attained the learning of my forbears, for evil days and hard times have overtaken us and we have
not lived in tranquility; we have laboured without finding rest. How can the Law become lucid to a fugitive from
city to city, from country to country!
Maimonides’ Letter to Yemen
The Rambam sees the decline in the generations, not as an inherent and inevitable process, but as a result of social and
political realities. When these realities change in the run up to Mashiach, the generations can once again rise to the
level needed to merit the Messianic Era