Aryeh Leibowitz – Response to Professor Menachem Kellner Response to Professor Menachem Kellner By Aryeh Leibowitz To the editors of the Seforim blog: In Professor Menachem Kellner’s spirited and scholarly post (“Who is the Person Whom Rambam Says Can be ‘Consecrated as the Holy of Holies’?”) at the Seforim blog, he argues that my inclusion of Rambam’s hilkhot Shemittah ve-Yovel passage is “based on a demonstrable misunderstanding of the Rambam,” and that this passage, understood properly, is not germane to the issue I am addressing. In this short response, I would like to address the cogency of Kellner’s claim that my failure to including gentiles in the Rambam’s intent “weakens” my argument, and comment on Kellner’s reading of the Rambam passage under discussion. Kellner claims that “Leibowitz weakens his own argument by apparently not realizing that Rambam in hilkhot Shemittah ve- Yovel (13:13) is not talking about Jews in particular, let alone talmidei hakhamim.” I fail to see how this is so. I contend that the passage in hilkhot Shemittah ve-Yovel is Rambam’s statement of the lot and expectations of an individual who dedicates himself to God, and more importantly, the spiritual and moral responsibilities of such a person. Even if Kellner is correct that Rambam in this statement is also addressing gentiles, it certainly addresses Jews as well. We can debate if these expectations and responsibilities of the one who is consecrated to God described by Rambam apply to righteous gentiles, but that Rambam does refer to righteous Jews is beyond debate. If we are in agreement that the passage in hilkhot Shemittah ve-Yovel addresses a Jew (and perhaps a non-Jew) who dedicates himself to God,[1] why would the following conclusion in my article not be appropriate and forthcoming? Maimonides endorses an individual dedicating himself to a life of Torah study and refraining from pursuing a profession, so long as such activity does not require burdening the general population. This is expressed in his famous comments at the end of Hilkhot Shemitta ve-Yovel (13:13)…Maimonides is not stating that this individual, who has dedicated his life to God, can rely on financial support from the community; rather Maimonides is stating that such an individual can also sustain himself on less and will reap the benefits of heightened spirituality and increased divine assistance. The (disputable) fact that Rambam also includes gentiles in this statement does not exclude its relevance vis-à-vis Jews and their pursuit of a heightened spiritual existence. Had I written an article about a gentile who wished to live such a life, I would need to engage Professor Kellner’s suggestion regarding this passage. In summation, I fail to understand why Kellner states regarding the passage in hilkhot Shemittah ve-Yovel that “Rambam here is talking about God’s support of all human beings who consecrate themselves,” and yet maintains that this passage does not shed light on God’s support of Jews who consecrate themselves.[2] In regards to Kellner’s actual reading of the Rambam, I tend to agree.[3] As he notes, the Rambam uses this term in multiple contexts as a reference to all of humanity. Moreover, in the literature of Hazal, this is a standard expression for all the nations of the world.[4] In fact, I’m not sure how else one could read the words kol ba’ei ha-olam. My translation (actual Prof. Twersky’s), as he notes, reflects this, as it is not Jew-specific. “Not only the Tribe of Levi, but every single individual from among the world’s inhabitants whose spirit moves him…” Indeed, an earlier draft of this article noted the universalistic tone of this passage in a footnote. However, I specifically removed it because I felt it was off topic, and not relevant to the discussion. Lastly, I appreciate Prof. Kellner’s reference in his last footnote to Mordechai Friedman’s important article on this topic.[5] Unfortunately, my article was written and submitted early in 2005 and hence I did not have access to that article. All in all, Prof. Kellner raises an important issue regarding how we Jews view the spiritual potential of our gentile neighbors, and is deserving of a fuller exploration within the religious thought of Rambam and other Jewish thinkers. However, it has no apparent bearing on the specific issue discussed in my article. Aryeh Leibowitz 14 November, 2007 Notes: [1] Prof. Kellner seems to present a confusing image of the Rambam’s intent. He suggests that I missed a crucial point, yet he claims: “Rambam is not talking about Jews, be they talmidei hakhamim supported by the community or not. He is talking about (unconverted) Gentiles who, through their devotion to God, become ‘as consecrated as the Holy of Holies.’” It is hard to imagine the Rambam is only talking about gentiles! And indeed, in the next sentence Kellner himself admits “Rambam here is talking about God’s support of all human beings who consecrate themselves…” (emphasis added). [2] And that is why the commentators of Rambam that I quote indeed understand that this passage is relevant to Rambam’s comments in Pirkei Avot. [3] It is crucial to note that the form of dedication to God that will be undertaken by a gentile will likely vary greatly from that of a Jew. See for example Rambam’s view regarding a gentile’s opportunities for Torah study and Sabbath observance in hilkhot Melakhim 10:9. This passage in Melakhim is also significant for our discussion as the end of the passage seems to bear a negative tone to the enterprise of an unconverted gentile seeking greater dedication to God through increased mitzvah observance. [4] Besides the references made by Kellner, the Talmud Yerushalmi, and the “halakhic midrashim,” such as the Mekhilta, Sifra, and Sifre, all use this expression repeatedly to denote all of mankind. [5] See Mordechai A. Friedman, “Rambam, Zuta, and the Muqaddams: A Story of Three Bans,” Zion 70 (2005): 473-528 (Hebrew). Menachem Kellner – Who is the Person Whom Rambam Says Can be ‘Consecrated as the Holy of Holies’? Who is the Person Whom Rambam Says Can be ‘Consecrated as the Holy of Holies’? By Menachem Kellner Menachem Kellner is Professor of Jewish Thought at the University of Haifa. Author of several dozen articles on Jewish philosophy, Kellner has written/edited fourteen books, including, most recently, Maimonides’ Confrontation With Mysticism (London: Littman Library of Jewish Civilization, 2006). This is his first contribution to the Seforim blog. Rabbi Aryeh Leibowitz’s learned and interesting article in the most recent issue of Tradition (“The Pursuit of Scholarship and Economic Self-Sufficiency: Revisiting Maimonides’ Commentary to Pirkei Avot,” Tradition 40.3 (Fall 2007): 31-41) contained a passage which really surprised me, even though, perhaps, it should not have. (A PDF of this article is only available to online/print subscribers of Tradition.) In his article, Leibowitz discusses Maimonides’ position vis- à-vis the appropriateness of scholars receiving communal funds. In doing so, Leibowitz surveys the Maimonidean sources, including the well-known statement of Maimonides in his Mishneh Torah in hilkhot Shemittah ve-Yovel. Leibowitz in his discussion of this particular source, however, appears to have made a common mistake. As this mistake has broad implications, it is necessary to set the record straight on Maimonides’ true meaning. Leibowitz weakens his own argument by apparently not realizing that Rambam in Hilkhot Shemittah (13:13) is not talking about Jews in particular, let alone talmidei hakhamim. The passage in question is one of the clearest examples of universalism to be found in the Mishneh Torah. It may be that because that universalism goes against the grain of so much of what passes for Torah Judaism today that it is so easily missed. Before turning to what Rambam says, let it be noted that he divided his Mishneh Torah into fourteen books. The seventh book of the fourteen is itself divided into seven sections (and is the only book divided into precisely that number of sections). This seventh section is itself divided into thirteen chapters. The thirteenth of these chapters is itself divided into thirteen paragraphs (halakhot) in the printed editions.[1] Thus, the thirteenth halakhah of the thirteenth chapter of the seventh section of the seventh book of the Mishneh Torah marks the precise mid-point of that work. The number thirteen is, of course, significant in Judaism generally, but has special significance for Rambam. Not only did he promulgate thirteen principles of Judaism, but in “Laws of Circumcision,” 3.9 he emphasizes the fact that the word “covenant” (brit) is found precisely thirteen times in the account of Abraham’s circumcision (Gen. 17).[2] The number seven is significant in many human societies, and not just in Judaism (Judah Halevi to the contrary – see Kuzari 2.20); according to Leo Strauss (1899-1973) it is of particular significance to Rambam.[3] I am in general no enthusiast for Straussian numerology, but this case seems too contrived not to have some significance. Let it be further noted that for Rambam thehalakhot of shemittah and yovel have messianic significance Hilkhot( Melakhim 11.1). I have proven (to my complete satisfaction at least) that according to Rambam the distinction between Jew and Gentile will lose all significance by the time the messianic era reaches fruition.[4] So, what precisely does Rambam write in this special place in the Mishneh Torah? Here are his words: Not only the Tribe of Levi, but each and every individual human being, whose spirit moves him and whose knowledge gives him understanding to set himself apart in order to stand before the Lord, to serve Him, to worship Him, and to know Him, who walks upright as God created him to do,[5] and releases himself from the yoke of the many foolish considerations which trouble people — such an individual is as consecrated as the Holy of Holies, and his portion and inheritance shall be in the Lord forever and ever.