Mishneh Torah, Foundations of the Torah 8

Hey, let's dive into some Rambam today. It's easy to assume miracles are the ultimate proof of prophecy, right? But the Rambam challenges that head-on, offering a far more profound foundation for our belief.

Hook

Ever wonder why our tradition insists that the greatest prophet, Moshe, wasn't believed because of his miracles? That's the counter-intuitive core of this passage.

Context

The Rambam, a towering medieval philosopher, sought to build a rational and robust framework for Jewish belief. Here, he directly addresses the philosophical weakness of basing faith on transient wonders, rooting it instead in an unshakeable communal experience.

Text Snapshot

"The Jews did not believe in Moses, our teacher, because of the wonders that he performed. Whenever anyone's belief is based on wonders, [the commitment of] his heart has shortcomings, because it is possible to perform a wonder through magic or sorcery." (MT, Foundations of the Torah 8:1)

"What is the source of our belief in him? The [revelation] at Mount Sinai. Our eyes saw, and not a stranger's. Our ears heard, and not another's." (MT, Foundations of the Torah 8:2)

"[Exodus 19:9] states: 'Behold, I will come to you in a thick cloud, so that the people will hear Me speaking to you, [so that] they will believe in you forever.'" (MT, Foundations of the Torah 8:2)

Close Reading

Structure

Rambam employs a structure of negation, affirmation, and implication. He first dismantles the idea that wonders prove prophecy, then firmly establishes the true source (Sinai), and finally explores how this unique foundation informs our approach to all subsequent prophecy.

Key Term

The word "דֹּפִי" (dofi) appears multiple times, translated as "shortcomings" or "suspicions." As Steinsaltz notes on 8:1:1, it signifies "defect" or "doubt." Rambam emphasizes that faith based on wonders always contains this inherent "defect" because it's vulnerable to doubt about magic or sorcery.

Tension

There's a subtle tension regarding Moses' initial reluctance. God gives Moses "signs" (Ex. 3:18), yet Moses still fears "They will not believe me" (Ex. 4:1). The Rambam resolves this by clarifying that these initial signs were temporary, meant only until Sinai, which would establish "forever" (Ex. 19:9) belief and remove all "דֹּפִי."

Two Angles

The Seder Mishnah (on 8:2:1) addresses a difficulty: how could Moses doubt after God promised him a "sign" (Ex. 3:12)? Rambam's unique reading suggests that God’s initial promise, "This will be your sign...you will serve God on this mountain," wasn't fully understood by Moses until later, when God clarified it meant the entire nation would experience Sinai, becoming direct witnesses. In contrast, Ramban (as cited by Seder Mishnah) interprets Moses' initial "who am I" as a fear of Pharaoh, not a deep-seated doubt about Israel's eternal faith in him post-Sinai.

Practice Implication

This passage profoundly shapes how we evaluate religious claims. It means that no individual's miraculous feats can ever overturn the foundational, communal experience of Sinai. It anchors our faith to a shared, direct revelation, not subjective wonders.

Chevruta Mini

1. If wonders don't prove prophecy, do they serve any valid purpose in inspiring belief or strengthening faith?
2. In a world where direct, communal revelation like Sinai is no longer an option, what are the implications for how we transmit and sustain faith?

Takeaway

Sinai, a communal sensory experience, is the sole, eternal bedrock of our faith, rendering transient wonders insufficient as proof.

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