<html><head><title>[Aspaqlaria] </title><link rel="stylesheet" href="http://www.aishdas.org/asp/wp-content/themes/twentyeleven/style.css" type="text/css" media="screen" /></head><body>Aspaqlaria has posted a new item, '<a href="http://www.aishdas.org/asp/4177"></a>'<br />
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<p>Rav Aharon Rakeffet recently noted a contrast in wording between the Rambam and the Rama, and mentioned that someone might find meaning in the difference. Here’s my attempt.</p>
<p>Rambam, Hilkhos Yesorei haTorah 4:13:</p>
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<div dir="rtl">… וַאֲנִי אוֹמֵר שְׁאֵין רָאוּי לְהִטַּיַּל בַּפַּרְדֵּס, אֵלָא מִי שֶׁנִּתְמַלָּא כְּרֵסוֹ לֶחֶם וּבָשָׂר; וְלֶחֶם <span style="background-color: #ffff00;">וּבָשָׂר</span> זֶה, הוּא לֵידַע בֵּאוּר הָאָסוּר וְהַמֻּתָּר וְכַיּוֹצֶא בָּהֶן מִשְּׁאָר הַמִּצְווֹת. …</div>
<p>And I say that one isn’t fit to stroll through the Pardeis except someone who filled his belly with “bread and meat”. Which is to know what is permitted and what is prohibited and the like from among the rest of the <em>mitzvos</em>.</p></blockquote>
<p>Rama, Yoreh Dei’ah 246:5, citing this Rambam:</p>
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<div dir="rtl">… ואין לאדם לטייל בפרדס רק לאחר שמלא כריסו בשר<span style="background-color: #ffff00;"> ויין</span>, והוא לידע איסור והיתר ודיני המצות.</div>
<p>… and a person should not stroll through the Pardeis until his belly is full of “meat and wine”. Which is, to know prohibition and permission and the laws of the <em>mitzvos</em>.</p></blockquote>
<p>There are differences in grammar, but I want to focus on the difference R’ Rakeffet pointed out. The Rambam describes Jewish Thought and secular knowledge as “bread and <span style="background-color: #ffff00;">meat</span>“, but the Rama changes it to “meat and <span style="background-color: #ffff00;">wine</span>“. Why?</p>
<p>As I noted in the past (see <a title="Aspaqlaria: The Rambam’s Philosophy and Mesorah" href="http://www.aishdas.org/asp/rambam-and-mesorah">The Rambam’s Philosophy and <em>Mesorah</em></a>, and <a title="Aspaqlaria: The Rambam, Knowledge and Akrasia" href="http://www.aishdas.org/asp/akrasia">The Rambam, Knowledge and Akrasia</a>), the Rambam’s philosophy is unique in emphasizing knowledge over character. It is the subject of Rav Samson [ben] Raphael Hirsch’s criticism of the Rambam in Nineteen Letters (letter 18). The Rambam opens the Moreh discussing how the ideal, pre-fruit Adam, chose between truth and falsehood, and the need to choose between good and evil was part of man’s decline due to the sin. He closes the book with a discussion of four planes of human perfection, the lowest being wealth, then health, morality, and the final highest level — intellect. In between he attributes prophecy to mental perfection, to the point that he considere
d Aristotle a near-prophet; individualized Providence (<em>hashgachah peratis</em>) is proportional to man’s understanding of G-d; <em>mitzvos </em>are defined as a means to learn about Him, unlearn the mistakes of idolatry, and setting up a stable society so that we have the peace and time to study; the Rambam requires knowledge of G-d by philosophical proof, not ecstatic experience or relying on trusted sources; etc…</p>
<p>So the Rambam’s notion of mastering Judaism would be very intellectual, and therefore would be to the mind much like bread and meat are to the stomach — the staples.</p>
<p>If the Rama understands Judaism as would the majority of Jewish tradition, then he would understand Judaism as having more of an emotional or <em>middah </em>component. Therefore, instead of bread, the Rama invokes putting into our “stomachs” something more connotative of emotion — wine.</p>
<p>This might also explain the difference in sequence. The Rama could have simply been repeating the idiom as it appears in the <em>gemara</em>‘s discussion of the laws of <em>Yom Tov</em>, “there is no joy except through meat and wine”. Or, perhaps the Rama — or even the original thought about Yom Tov joy — could not put emotions ahead of intellect, wine ahead of meat. We do not know because we are passionate, we are passionate about what we know.</p>
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