By Menachem Marc Kellner
Indicates to what volume and in what style Jews are guaranteed to settle for the evaluations and the pronouncements of spiritual experts. Moses Maimonides, medieval Judaism's prime legist and thinker, and a determine of vital significance for modern Jewish self-understanding, held a view of Judaism which maintained the authority of the Talmudic rabbis in concerns of Jewish legislations whereas making an allowance for loose and open inquiry in concerns of technological know-how and philosophy. Maimonides affirmed, now not the prevalence of the "moderns" (the students of his and next generations) over the "ancients" (the Tannaim and Amoraim, the Rabbis of the Mishnah and Talmud) however the inherent equality of the 2. The equality awarded this is no longer equality of halakhic authority, yet equality of skill, of crucial human features. in an effort to substantiate those claims, Kellner explores the comparable concept that Maimonides doesn't undertake the concept of "the decline of the generations", in keeping with which each and every succeeding new release, or each one succeeding epoch, is in a few major and religiously correct feel not so good as previous generations or epochs.
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Additional info for Maimonides on the "Decline of the Generations" and the Nature of Rabbinic Authority
33 Here R. Sherira connects two of the Talmudic passages cited above to justify his claim that Rabbi Judah the Prince noted an intellectual decline in his generation that prompted him, in part, to compile the Mishnah. The comparison between the Amoraim and the Tannaim is made explicitly in the following passage: The hearts [of the earlier scholars] were wide,34 and they only needed [to write down for themselves] the essential matters. However, when the Mishnah was completed and Rabbi [Judah the Prince] died, the heart diminished ...
What little we learn he continues, explaining R. Ashi's comment that we "are like a finger in a pit as regards forgetfulness," we quickly and easily forget. The words of the earlier scholars, Maharal affirms, are like a "sealed book" to us, we do not and cannot really understand what they teach. The most we can hope to apprehend is how little we truly understand. " In sum, our generation is lacking in wisdom and empty of intellect. Here the emphasis is clearly on intellectual decline. 53 R. Moses Hayyim Luzzatto derives a moral lesson from the fact of the decline of the generations: The Decline of the Generations 25 We see then that a man should not take credit to himself for the good that he does, least of all display vanity or pride on account of it.
346). Aristotle had posited the eternity of the world in two directions: past and future. Maimonides accepted future eternity (that the cosmos will never be destroyed) but affirmed the creation of the Universe. " Exceptions occur; these are miracles. Miracles, however, are temporary, onetime affairs; they never involve permanent changes in the nature of created entities. The third text in which Maimonides discusses miracles at some length is his Treatise on Resurrection. Explaining why he interprets many messianic promises parabolically, Maimonides distances himself from the approach of the "masses" whom, he says, like nothing better, and in their silliness, enjoy nothing more, than to set the Law and reason at opposite ends, and to move everything far from the 34 Maimoi'1ides on the "Decline of the Generations" explicable.