National Tragedies Rabbi Tanchum Cohen and Individual Rebbe, Yeshiva University High School for Boys Suffering Director / Rosh Chabura, The Undergraduate Chabura, Yeshiva University Assistant Director, Masmidim Program, Yeshiva University Assistant Rabbi, Congregation Beth Abraham, Bergenfield, NJ

PORTAL TO PROFUNDITY:¹ A FIRST INTRODUCTION TO RAMBAM’S LETTER ON TECHIYAS HA-MEISIM, AND SOME OF THE DOORS IT OPENS TO EMUNA DEPTH

ince the days of the Rishonim, The Narrative Background The thirteenth principle is techiyas ha- discussions of aveilus have often meisim. I have already explicated it above.6 One of the most direct formulations included a hashkafic look at life Earlier he also stated, succinctly and Safter death.2 The tragic experience of emuna principles throughout unambiguously, that techiyas ha- of personal loss and often mishna appears near the end of aveilus meisim is a cardinal principle of the Masseches Sanhedrin, in which the awaken many questions about the Jewish faith: details of the postmortem state of the first individual identified as losing ּותְחִ יַת הַמֵתִ ים הוא יסוד מיסודי תורת משה -neshama, as well as the specifics and his footing in Olam ha-Ba, the world רבנו עליו השלום, ואין דת ולא דבקּות בדת reality of techiyas ha-meisim, the future to-come, is one who denies techiyas יהודית למי שלא יאמין זה ... :resurrection of the deceased. ha-meisim, future resurrection Techiyas ha-meisim is a cardinal ואלו שאין להם חלק לעולם הבא: האומר אין A particularly intriguing conversation 5 principle of Toras Moshe, a necessary תחיית המתים, … on this topic appears in a lengthy belief for one who wishes to subscribe to letter3 penned by Rambam in 1190- The following have no portion in the the Jewish religion. 1191, commonly known as his Iggeres world-to-come: one who denies future Techiyas ha-Meisim (Letter Regarding resurrection ... Yet despite these unequivocal pronouncements about techiyas the Resurrection of the Dead). The It is in his commentary to this mishna ha-meisim, there were those7 who historical backstory of the Iggeres is (commonly known as his hakdama raised the canard that Rambam had itself fascinating, and in the Rambam’s le-Perek Cheilek) that Rambam heretically denied techiyas ha-meisim. masterful hands the topic becomes famously enumerates his list of the 13 Rambam is clearly frustrated by this a springboard over the course of the foundational and cardinal principles radical distortion of his writing: Iggeres for several larger topics in the of our faith, and techiyas ha-meisim 4 והנה חבורינו כבר נתפרסמו ויקראו ויראו אנה study of emuna. We will sketch some makes a brief and clear appearance as אמרנו זה. :of that background and touch upon the final principle some of these broader points. My oeuvre has been published and והיסוד השלושה עשר, תחיית המתים. וכבר disseminated. It can be read and ביארנוה.

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5779 determined whether I said this.8 Olam ha-Ba is the world of ultimate ha-meisim further contributed to the reward, experienced by those who will misunderstanding of his position, as He wrote Iggeres Techiyas ha-Meisim 11 some mistook that brevity (compared in order to set the record straight, to have undergone techiyas ha-meisim. to his expansiveness in exploring … ואחרי כן יבא המשיח והוא מכלל חיי clarify that he did believe in — and Olam ha-Ba) to indicate that he העולם הזה ובסופה יהיה יום הדין ותחיית had always believed in — techiyas actually denied techiyas ha-meisim המתים שהוא השכר הכולל הגוף והנפש והוא ha-meisim. He reviews various points ,entirely. This is of course erroneous העיקר הגדול שהוא תקות כל מקוה להקדוש in his writings where he clearly stated as he pithily notes that a truism stated ברוך הוא והוא העולם הבא שבו ישוב הגוף that belief in techiyas ha-meisim is briefly remains true. Drawing out an כמו נפש והנפש תדבק בדעת עליון כהדבקה necessary and one of the cardinal idea makes it no truer than the short בגן עדן עולם הנשמות ותתעלה בהשגה גדולה beliefs for every Jew. sentences quoted above, in which ממנה ויהיה קיום הכל לעדי עד ולנצח נצחים. Rambam opens the Iggeres by noting Following this world (which will Rambam unequivocally states that the irony that his very attempt to culminate with the era of Mashiach), belief in techiyas ha-meisim is absolutely elaborate on ikkarei emuna was techiyas ha-meisim will inaugurate the required of every Jew.13 itself misunderstood as a rejection ultimate reward which encompasses of the well-known ikkar of techiyas both body and soul. This ultimate The Rational and the Super- ha-meisim. He dramatically takes reward is Olam ha-Ba, in which we will Rational some small solace in commiserating enjoy unimaginable pleasure through 9 with Hashem Himself, noting the exceptionally profound connection with All this begs the question, one whose ultimate irony that His most direct Hashem. This state will be eternal and answer may open new doors for us: statement of monotheism, namely everlasting.12 Why was the Rambam remarkably Shema, was utterly misinterpreted and Rambam disagreed strenuously with brief? If indeed he accepts techiyas ha- misconstrued by Christians to imply meisim, as he did and as every believing the exact reverse.10 this opinion. One of the central topics of his hakdama le-Perek Cheilek is that Jew must, isn’t there much to discuss, techiyas ha-meisim is one of the end- to elaborate? Moreover, his brevity was Of Techiyas ha-Meisim and stages of Olam ha-Ze, of this world (in dangerous, as we have seen that it led Olam ha-Ba this sense, akin to yemos ha-Mashiach). some to mistakenly deduce that he did It is not a part of nor the same as Olam not truly accept this ikkar be-emuna. One of the great debates on emuna ha-Ba. In both his hakdama le-Perek 14 topics among mainstream Rishonim Rambam’s response is succinct and Cheilek and his Mishne Torah, he profound: is the question of techiyas ha-meisim writes briefly abouttechiyas ha-meisim and Olam ha-Ba. Both terms appear Belief in one Creator implies belief that He and extensively about Olam ha-Ba. in the abovementioned mishna can perform any miracle at His will.15 Yet and throughout the Talmud Bavli Rambam believes that they cannot it is clear both from the Torah and from and beyond. At times they appear be the same, as he marshals several empirical observation that He generally to be interchangeable, and the mekoros and logical arguments to wishes the universe to operate according preponderance of Rishonim believe develop the thesis that Olam ha-Ba will to the logical and scientific patterns that that indeed they are. Hashem will bring be an entirely spiritual existence devoid He founded, and He seldom chooses to us back to life to enjoy the ultimate of any physical aspects, while techiyas actually suspend these natural patterns reward. The event oftechiyas ha-meisim ha-meisim will obviously involve the and perform open miracles.16 will inaugurate the eternal era of Olam reconnection of body and soul. Techiyas ha-meisim is fundamentally . This opinion is often associated ha-Ba He reiterates this point in the Iggeres, and intrinsically miraculous, as physical particularly with Ramban, as he and notes that his “disequation,” his items tend to decay and corrode over expresses it repeatedly and develops it uncoupling of techiyas ha-meisim from time.17 Techiyas ha-meisim is therefore at length throughout the final segment Olam ha-Ba, was one of the causes that a “super-rational” phenomenon, of his . For instance, Sha`ar ha-Gemul led some to misunderstand him and beyond the reach of scientific or logical claim that he denied techiyas ha-meisim. analysis; we know it to be true since the העולם הבא הוא עולם השכר לאותן שהקדוש Rambam’s brevity in discussing techiyas Tanach and Chazal tell us so, but we ברוך הוא מחיה בתחיית המתים.

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5779 Experience have no analytical tools available to fill in details not already provided by nevua or by Torah she-be-`al Pe tradition. We are thus unable to fill in details oftechiyas ha-meisim about which we are often curious, such as with which clothes the dead will arise, or whether they will arise old or young.18 While these questions may often be of substantial interest, summer חברthis ן and at times be emotionally fraught, we are not equipped ו -to answer them due to the super-rationality of techiyas ha meisim, and we can only say that we will know once it has happened. Moreover, Rambam therefore wrote very briefly about techiyas ha-meisim. This led some to misunderstand that he did not take it seriously, while in fact he simply wrote only what was of substance: we believe firmly intechiyas ha-meisim, though we are at present unaware of most of its detail. On the other hand, while Olam ha-Ba is not “scientific” in the usual sense of the word, Rambam understands that it is logical (as spiritual entities do not naturally decay, and ultimate reward is logical), and thus — unlike techiyas ha- meisim — Olam ha-Ba does yield to rational analysis and Book a Tour for a Fun & Educational elaboration. Rambam therefore wrote about it at relatively

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Why the 13th Principle? KEVER BEIT

RACHEL HADASSAH A closer look at this notion may resolve another puzzle « MA’ARAT HAMACHPELA

as well, another apparent anomaly about techiyas ha- & JEWISH NEIGHBORHOODS meisim. It may explain why techiyas ha-meisim is an ikkar «

AVRAHAM AVINU SHUL

in Rambam’s understanding. RABBI SIMCHA HOCHBAUM « There are far more than 13 true statements in the Torah, CHEVRON MUSEUM Director of as every statement in Torah is true. Clearly, then, not Tourism & Guide & 4D MOVIE RIDE every truism in the Torah is an ikkar. Most of the 13 ikkarim are self-evidently yesodei ha-Torah,20 foundations Round-trip coach bus transportation from of the Torah, such as the existence of the Creator Who is the Commander of the mitzvos, the phenomenon of nevua in general and the uniqueness of nevuas Moshe in Sukkot in ? ChayEi Sarah particular, and sachar va-onesh, Divine reward for halachic Sign up for our Catered Meals compliance and punishment for the converse. Techiyas ha- Group or VIP Tours! and Accommodations! meisim, however, requires some more explanation. OCTOBER 16-17 NOVEMBER 22-25 For Ramban, the status of techiyas ha-meisim as an ikkar is simple to explain, as this refers to the ultimate reward of Olam ha-Ba. However, for Rambam, techiyas ha-meisim is a late stage of Olam ha-Ze, unrelated to ultimate reward. Why, then, is it an ikkar? Earlier in his Iggeres,21 Rambam seems to very briefly allude to this question, and he hints at a resolution View tour dates at hebronfund.org

[email protected] | (718) 677-6886 based upon this abovementioned 2 Ramban likely founded the genre of sefarim other mekoros.] dedicated primarily to hilchos aveilus with miraculousness: techiyas ha-meisim 10 Iggeres (pp. 339-340). is an ikkar specifically because it his Toras ha-Adam, and he began as well the practice of dedicating a section to techiyas 11 Sha`ar ha-Gemul (p. 299). is a miracle. I believe he means that ha-meisim and related hashkafic topics with his 12 Sha`ar ha-Gemul (p. 306). techiyas ha-meisim is a neis nigle that has celebrated Sha`ar ha-Gemul, a practice manifest As an aside, Ramban’s language elsewhere in as well in contemporary sefarim on hilchos aveilus been predicted and has yet to occur. that and nearby paragraphs appears to be the such as Gesher ha-Chayim and Penei Baruch. It is a clearly and overtly miraculous source for much of what Ramchal writes in In contrast, Rambam’s Iggeres is an entirely suspension of scientific principles that Mesillas Yesharim (opening of perek 1) about the hashkafic work unconnected tohilchos aveilus. has been prophetically predicted in essence of Olam ha-Ba. Similarly, his definition unambiguously direct terms,22 and 3 In introducing his edition of this work, Rav in Mesillas Yesharim (close of hakdama) of Yitzchak Sheilat devotes the first footnote to sheleimus ha-lev appears to be based upon whose realization and achievement still whether this document properly ought to be Ramban’s language and categories in his lie in the future. Remarkably, while we called an “iggeres” or a “ma’amar,” a letter or an Hassagos le-Sefer ha-Mitzvos (mitzvas asei 5). know little about the details oftechiyas essay (Iggeros ha-Rambam, ed. Sheilat 5755, Moreover, Rav Yechezkel Sarna noted in the ha-meisim, accepting it is an application p. 315). Near the end of Sha`ar ha-Gemul introduction to his edition of Mesillas Yesharim of several of the ikkarei emuna listed (ed. Chavel 5724, p. 309), Ramban refers to (5717, p. 9; http://hebrewbooks.org/41769) “Megillas Techiyas ha-Meisim.” This article uses that Ramchal adopted a Maimonidean style above — belief in the Creator and the the conventional “iggeres.” in composing Mesillas Yesharim; this is true in corollary recognition that any miracle is several senses, and particularly in quoting post- 4 See Rambam’s Peirush to Berachos (9:7), possible if He wills it; the authenticity Chazal sources anonymously. Consequently, where he writes of every prophetic word — and techiyas Ramchal’s mekoros often remain a mystery. It might be worth exploring how much of שדרכי תמיד בכל מקום שיש איזה רמז בעניני אמונה .ha-meisim is therefore an ikkar itself Mesillas Yesharim in toto is in fact based upon אבאר משהו, כי חשוב אצלי להסביר יסוד מהיסודות .the Ramban’s writings יותר מכל דבר אחר שאני מלמד. I always seize opportunities to elaborate A Closing Charge 13 Iggeres (e.g., pp. 358, 362-364). on emuna topics, as I value teaching our Rambam’s Iggeres touches on a foundational beliefs over any other topic. 14 Iggeres (pp. 362-364), and expanded subsequently. host of other great issues as well, Rambam’s expansiveness throughout this including when to interpret Tanach Iggeres is a prime example of this self- 15 Iggeres (p. 367) citing his More ha- literally and when as profoundly description. In the opening paragraphs of Nevuchim (2:25), and brieflysupra (p. 356). the Iggeres (pp. 340-343), he appears to 16 Ramban’s Peirush to Bereishis (6:19), meaningful mashal; the realness of the explain the rationale for this primacy, noting Shemos (13:16) and Devarim (20:9). See intangible and non-physical; the role that a number of his contemporaries were also Chanukka To-Go 5777 (p. 22). of malachim; the danger and other halachically well-versed yet woefully deficient weaknesses of apologetic arguments; in ikkarei emuna. 17 In modern parlance, techiyas ha-meisim is a miraculous violation of the usual Ramban highlighting the uniqueness 5 Mishna Sanhedrin (10:1), particularly principle of entropy and the second law of girsas ha-Rambam. of the human beings as a singular thermodynamics. fusion of physical body and spiritual 6 English translations mine throughout. soul; and numerous others. Hopefully, 18 Hakdama le-Perek Cheilek (ed. Sheilat, p. 7 Rav Sheilat (p. 354 n. 18) suggests that this 130). this first foray into theIggeres has may have been raised by R Shmuel ha-Levi, 19 Additionally, techiyas ha-meisim has been a inspired you to dive more deeply the contemporary of Baghdad. well-known and well-accepted Torah concept, into this Iggeres and other machshava 8 Iggeres (p. 354). See also supra (e.g., p. 344). while Olam ha-Ba was not a topic of popular writings of Rambam and the other focus and thus Rambam felt that it needed 9 One wonders whether Rambam perhaps great ba`alei machshava within our heightened educational focus and emphasis. saw his own position as a rare sort or analogue sophisticated and nuanced masora. of ve-halachta bi-drachav, the mandate 20 This is one of the terms that Rambam to emulate Divine traits and conduct in frequently uses in reference to the 13 ikkarim. appropriately human fashion. See his Hilchos Endnotes 21 Iggeres (pp. 356-357), paragraph De`os (1:6 ff), where he expandsve-halachta ולזה נחשוב תחיית המתים מפינות concluding bi-drachav beyond kindness and compassion and for this reason we enumerate ...“ ,התורה This turn of phrase is borrowed from 1 to encompass the full breadth of human Rambam’s Hilchos Yesodei ha-Torah (2:2), techiyas ha-meisim among the cardinal, personality and character and our response ”.See yutorah.org/lectures/lecture. foundational principles of Torah .”פתח למבין“ cfm/927784 for an expanded exploration of to the entire panoply of life’s situations. [See this significant phrase. also his Shemona Perakim (perakim 2 and 4), 22 Daniel 12 cited in Iggeres (pp. 353, 357 and where he bases this mandate upon an array of n. 65).

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5779