One of the Rambams 13 Main Foundations of Faith is to believe that Moshiach could come any time and that he will definitely come. From where did the Rambam get this? Other Ikrei Emunah make sense in logic, that God is infinite etc etc. But how did the Rambam know that Moshiach is from the Ikrei Emunah?
From where did the Rambam get that one of the Ikrei Emunah is believing that Moshiach will come?
When discussing the Shittah of R'Hillel (Sanhedrin 97: that "Ein Mashiach Liyisrael") Rash"i says "Elah HKB"H beatzmo yagel osanoo" (only God himself will redeem us) and it has to be like that because if you learn R'Hillel as it looks he argues on all the Neveim that promised great things at the end of time.
1 Havent you made it even worse? The Rambam is not Meduyak because really it will be Hashem and not Moshiach? - Shmuel YaacovsonOct 16 '12 at 11:30
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If there wasn't a Moshiach than some of the Mitzvahs would be obsolete. Perhaps the Rambam doesn't accept that that mitzvahs can become obsolete.
Shut Chassam Sofer (YD 356) posits that the argument over whether there are 13 Ikkarim or only 3 (the opinion of R’ Yosef Albo), is pure semantics. "×œ× ×™×“×¢×ª×™ ×©×•× × ×¤×§×•×ª×, ×›×™ ×× ×§×¨×™×ת ×©× ×‘×œ×‘×“"
He maintains that even if theoretically there would be no Moshiach, this fact would be of little practical importance on day to day Judaism. This is because, regardless of whether or not he chooses to redeem us, we are nevertheless in any event obligated to serve Hashem and keep every iota of the Torah, including the words of the Rabbanan. We do not serve Hashem so that we should merit be able to eat of the luscious fruits of Eretz Yisrael, rather we serve Him because He’s our Master.
However, he opines, that since one of basic tenets of faith is believing in the veracity of the Torah and the Neviim (Prophets), and being that redemption is extensively mentioned there; therefore one who has doubts the fact that we will one day be redeemed, is guilty of denying this particular tenet of faith (believing in the veracity of the Torah and the Neviim).
In reference to the position of Rabbi Hillel (Sanhedrin 99a), the Chassam Sofer (ibid.) posits, that the halacha is not like him, since the majority of his colleagues argued on him, and the Torah law is that the majority prevails. Therefore, adds the Chassam Sofer, anyone today that adopts Rabbi Hillel’s position, is guilty of denying [the validity of] the Torah law of ×חרי ×¨×‘×™× ×œ×”×˜×•×ª.
He concludes his words as follows: על כל ×¤× ×™× ×”×’×ולה ובי×ת המשיח ××™× × ×” עיקר, ×בל מי ש××™× ×• מודה בו, כופר בעיקר של ×”××ž× ×ª התורה ודברי × ×‘×™××™×.
I must say I am impressed by your breadth of knowledge! Would you mind editing your answer and bring down what Rabbi Hillel says? - Yehuda HaMaccabiFeb 05 '13 at 22:49
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I didn't bring down the full statement of Rabbi Hillel, because it wasn't related to your question regarding the position of the Rambam (who obviously ruled not like Rabbi Hillel). In addition, Rabbi Hillel's words were quoted by other people here, and I didn't feel the need to elaborate. - Webbe RebbeFeb 15 '13 at 15:08
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My impetus for responding to this particular question was the apparent lack of knowledge of the sugya, and the concern that perhaps people will misquote the Chassam Sofer and think that one doesn't necessarily need to believe in the coming of Moshiach. - Webbe RebbeFeb 15 '13 at 15:10
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hi, boruch, do you know where does that chatam sofer writes? thanks
Hi Zeev, welcome to Need An Eitzah. Thanks for your question, check out Webbe Rebbe's answer for a Mekor. Please note that you can write a comment on somebody's post underneath it, not every thought necessitates a new answer. - Yehuda HaMaccabiFeb 05 '13 at 14:23
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Dont know but I officially the Chasam Sofer is Cholek on the Rambam and he holds it is not an Ikrei Emunah because Yiddishkeit would carry on even without Moshiach!
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