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Monday, January 26, 2009

ממשה עד משה לא קם כמשה

Yes, this phrase originally comes from praising the Rambam - Rabbeinu Moshe. In the Halachic sense, this is most true - the Rambam's magnum opus Mishna Torah, consisting of exactly 1,000 chapters encompasses the Halachos on all of the Taryag Mitzvos - an enlargement of the Mishnayos, but with much more clarity - beginning with the belief in an All Encompassing Being to the era of King Moshiach. In a spiritual sense, it can be most applied to Rabbi Moshe Breslover, whose Yahrzeit is Rosh Chodesh Shevat. (See future blogs as you scroll down on this most beloved Rabbi whose name is Moshe)

Rosh Chodesh Shevat is no stranger in Jewish history. The beginning of Sefer Devarim, also called Mishna Torah, mentions this date ("In the 11th month, on Day One of the month") as the beginning of Moshe Rabbeinu's final sermons to the Jewish Nation shortly before his Histalkus. And so too did Rabbi Moshe Breslover - the connecting bar beginning with Rabbeinu and ending with Saba - compose a most unique composition in relationship to the Likutei Moharan of Rabbeinu, who in turn was Niftar on the day of the Ushpizin of Moshe Rabbeinu. In another sense, he was like Moshe Rabbeinu in being an Onov/humble in terms of running away from honor (as mentioned in the learning of the letter Tzadi of Rabbi Breslover's Sefer, and Tzadi is the letter for Chodesh Shevat), and was featured as such in today's NaaNaach's blog on Rabbi Breslover.

Speaking about the Rambam, it's interesting to note that he is hinted in the Torah in this very week's Parshas Bo, the week of Rabbi Moshe Breslover's Yahrzeit! The simple hint to the Rambam are the Roshei Teivos of the words Revos Mofsai B'Eretz Mitzrayim - Hashem wanting to increase his wonders in the land of Egypt - in order to make a Kiddush Hashem in the world seeing everything that happened to the Egyptians. Then in the following section on Kiddush HaChodesh and the Mitzvos about Pesach (NOTE: The Rambam was born on Erev Pesach)- there are hints to the Rambam's Mishna Torah - where these two words are spelled equidistantly, there are 613 spaces between these two words.

Anyways, in the beginning of Sefer Devorim that is also called Mishna Torah where it says that Moshe explained the Torah - as did the Rambam in the most halachic sense - it mentions in the 11th Posuk - a Beracha that Moshe gave that Hashem should bless Bnei Yisrael a THOUSANDful. Interesting, there are exactly 1,000 chapters in the Rambam's Mishna Torah.

Now literally, Mishna Torah means "Repetition of the Torah". Interestingly, Rabbi Moshe Breslover's work Ner LaTzadik consists of pieces of the Likutei Moharan - indeed a repetition of Rabbeinu's Torah!


NaaNaach said...

Rabbainu said that the Rambam did good with the Yad Hachazaka, but said that certain parts were ridiculous. It is not my intention to criticise the Rambam, so I will not continue, but we must concentrate on the Tzadikim that led us in the ways of pure Emuna.

shimonmatisyahu said...

It is true that there were concerns from Rabbeinu about the Rambam pertaining to his views about Hashem, particularly the Sefer Moreh Nevuchim about which he was clearly against. But it's important to have exact quotes from Rabbeinu and in what Sefer, especially when it comes to the Rambam's Mishna Torah, which is quoted by virtually every Posek - Ashkenazic or Sephardic. Not that I am Lubavitch anymore, but if the Lubavitcher Rebbe in his great wisdom could suggest learning this as a way of knowing Kol HaTorah Kula - then at least this work of the Rambam could not be spiritually damaging, and then there's the story of Moshe Rabbeinu himself giving his oral Haskama on this work, which is up to you if you want to believe this story.