t does assume that Moshe ibn Tibon’s scholarship is flawed and that he mistranslates the original Arabic. Moshe ibn Tibon was a prolific writer and translator. He wrote translations of various philosophical works. He composed a commentary on the Torah. He wrote on a commentary on a portion of Maimonides’ Moreh Nevuchim. In short, he was an accomplished scholar and translator. He was well aware of Maimonides’ outlook and formulations. It is likely that he felt his translation of the Maimonides’ Arabic was consistent with the author’s intentions. It is appropriate to consider the possibility that Ibn Tibon’s translation is accurate. If we accept this translation, how can we reconcile Maimonides’ formulations? Why does Maimonides insist on knowledge of the Almighty’s existence in his Mishne Torah and in Sefer HaMitzvot define the mitzvah as faith?
The answer lies in understanding Ibn Tibon’s translation. The Hebrew word that Ibn Tibon uses to describe the mitzvah is emunah. This word is generally regarded as the Hebrew equivalent of “faith” or “belief”. However, a simple analysis of the term’s use in the Torah indicates that emunah indicates a firm conviction. It does not refer to a conviction based upon faith or unfounded beliefs.
Let us consider a few examples of the Torah’s use of the term emunah. Yosef uses this term when speaking to his brothers. The brothers come to Egypt to purchase food. Yosef, as Paroh’s regent, rules the land. He accuses the brothers of spying. The brothers deny this charge. Yosef devises a test to determine the truth. He asserts that through this test – v’yaiamnu – the brother’s claim will be established. Yosef uses a term that is a conjugation of emunah. Rashi explains that the term used by Yosef means that the truth of your claims will be established.
Rashi provides a wonderful example to support his interpretation. The Sotah is a woman suspected of adultery. She denies these charges. She is required to drink a special potent. If she is guilty, this potent will kill her. The Kohen administers the test. He first confirms that she maintains her innocence and that she understands the consequences of the test. The woman responds to the Kohen’s query, “amen, amen”. Rashi maintains that the Sotah is providing an affirmation. She affirms that she maintains her innocence. She affirms that she understands the consequences of the test.
Let us consider one final example. Bnai Yisrael are attacked by Amalek. As long as Moshe’s arms are lifted in prayer to Hashem, Bnai Yisrael dominates the battle. Moshe keeps his arms lifted the entire battle and Amalek is vanquished. The Torah describes Moshe’s arms as emunah. Nachmanides, Rashbam and others define this term as meaning firmly established. Moshe’s arms were firmly established in their uplifted position.
All of these examples illustrate that the term emunah and its derivatives are not references to faith or unfounded belief. Instead, the term refers to a conviction that is strongly established or affirmed as true. Ibn Tibon was an accomplished scholar of the Torah. He probably used the term emunah in the manner it is employed in the Torah. His rendering does not contradict Maimonides insistence on knowledge of Hashem’s existence. Ibn Tibon is indicating that we are obligated to firmly establish our conviction in Hashem’s existence. This is completely consistent with Maimonides’ requirement to base the conviction on knowledge.
“Comfort, comfort My people, says your G-d.” (Haftorah of Shabbat Nachamu, Yishayahu 40:1)
This week the fast of Tisha BeAv was observed. This fast commemorates the destruction of the Bait HaMikdash. The Haftorah for this Shabbat is a related to the theme of Tisha BeAv. The Haftorah begins with our pasuk. In this passage, Hashem offers comfort to Bnai Yisrael. In the Haftorah, the Almighty assures His nation that their suffering in exile will end. The Almighty will reveal His kingship over all of humanity. The land of Israel, Yerushalayim and the Temple will be rebuilt.
This Haftorah offers an important insight into the observance of T