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Ask Judea Torah Show 7

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Tzvi Ben Roshel1:
I think that you think that we can have a Jewish king now.
  But if this is true then why does the Rambam say that a Jewish king is appointed by a Prophet?

2honest:
Hello Judea,

what's your view about the creation of the world as it is described in the beginning of The Tanach?
Do you understand it literally or allegorically?

What do you think about creationists claiming the world is about 6000 years old due to a literal unterstanding of the text?

Kahane-Was-Right BT:
Sorry this may be long.
There's a new blog at jpost.com by a charedi woman.  It's called "modesty blase"
The comment thread got a little interesting, here (link for those interested) http://cgis.jpost.com/Blogs/modesty/entry/social_action#comments
 
 I was hoping you could explain and/or respond to a certain statement by a charedi arguing in the thread.   He is defending the banning of R. Slifkin's books by saying that Rambam didn't know kabbalah.   I'm not sure I understand how someone can say this.   Wouldn't whatever elements of kabbalah known at that time have been known by Rambam, and he just didn't accept certain things or understood differently?   Another guy raised a challenge along these lines, but it wasn't answered.   Here is what the charedi guy is arguing:


--- Quote ---Nosson Slifkin is trying to explain the aggados of chazal according to his understanding of the Rambam in Moreh (and his knowledge of that as well is limited). Where I differ with you (and him): since kabala was not revealed in Rambam's time, he wrote what he wrote. If he would have known about kabala, he would have changed his mind like 99% of subsequent rishonim and achronim after revelation of zohar etc.
--- End quote ---

and


--- Quote ---Again I refer to you the hakdama of moreh (third chelek). The Rambam's opinion of maseh breshiet and merkava is phyisics and metaphysics which is rooted in Aristo's greek philosophy. He says there that he did not learn this from a Rebbe so perhaps he erred in his understanding. The Gra in hil. talmud torah and hil kishuf states clearly that the Rambam did not see the kaballa so he erred in thinking that aggados was the clothing of philosophy. Rather maseh breshit and merkava are the foundations of kabala.
--- End quote ---
and
--- Quote ---  needless to say, 99.9% of klal yisroel accepted the zohar and the subsequent understanding of aggados not like the Rambam. That's called Mesorah!
--- End quote ---
 

He later says that it was divine providence that kaballah would not be revealed to Rambam.  he uses the term chachmas hanistar.  I'm not able to follow his comments or his line of reasoning at all, so can you explain this at all?   I would like to know what he is trying to say about aggados kabalah etc.    The discussion thread there is way over my head, so it wouldn't be productive for me to join in there or ask people to explain these foreign concepts.  But I am very interested in the Slifkin controversy. Thanks for the help.

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