Rambam- Yesodei HaTorah- Chapter 9 Halacha 4: Prophets Do Not Decide The Law, For 'It Is Not In Heaven!"

וכן אם עקר דבר מדברים שלמדנו מפי השמועה או שאמר בדין מדיני תורה שה' צוה לו שהדין כך הוא והלכה כדברי פלוני הרי זה נביא השקר ויחנק. אע"פ שעשה אות. שהרי בא להכחיש התורה שאמרה לא בשמים היא. אבל לפי שעה שומעין לו בכל:

So too, if the prophet contradicts something that we learned from an oral tradition or says one of the laws of the Torah is [a specific way] because G-D commanded him that the law is so and the law follows so-and-so's opinion, this is a false prophet and he should [be put to death] through strangulation. [This is true] even if he performs signs since he came to destroy the Torah, since it says(Devarim 30:12) "It is not in heaven." However, we listen to him with all [commandments that are to last] for a finite amount of time.

Why is it so bad for a prophet to tell us which Rabbi to side with? He is not telling us a new law, only telling us which one of the Rabbis is favored by G-D. Why should this lead to him being put to death? One answer is given by the Maamer Mordechai:

לא בשמים היא וכו'. נ"ב אין להקשות ממ"ש בריש הפרק ויאמר שה' שלחו להוסיף מצוה וכו' דמשמע דוקא כשבא להוסיף או לגרוע הוא דנקרא נביא השקר אבל באומר הלכה כפלוני (דאיהו) [דאינו] מוסיף ולא גורע לא דהא גם הכא הוי שינוי דהא כיון דכתיב לא בשמים היא א"כ גם אינה בשמים להכריע הדין עם מי וא"כ כשזה בא ואמר הלכה כפלוני ואומר שה' שלחו א"כ נמצא דמכחיש כתוב דכתיב לא בשמים היא והכי דייקי דברי רבינו ז"ל ועיין בכ"מ ובפר"ח ודוק.

It is not in heaven, etc: This requires explanation. One should not ask based on what it says in the beginning of the chapter "The [false prophet] will say that G-D sent him to add a law, etc." That this seems to imply specifically when the [false prophet] tries to add or take away [a law] that he is called a false prophet, but if he says the law follows so-and-so, that [the false prophet] is not adding or taking away [a law, he is] not [put to death.]   This [is faulty reasoning] because [a prophet telling us which Rabbi to follow] is a change [from normative Jewish practice] because it is written (Devarim 30:12) "It is not in Heaven." Therefore, it is not in heaven to decide who the law follows. If so, when this [prophet] comes and tells us, "The law is like so-and-so," and he says, "G-D sent me," we find that he is extinguishing the verse that writes (ibid), "It is not in heaven." This is the reasoning of the [Rambam]. 

The Torah tells us that no one is allowed to add laws or subtract laws from the list of commandments. However, the verse (Devarim 4:2) "You shall not add to the word which I am commanding you, nor take away from it, that you may keep the commandments of the Lord your God which I command you," only tells us that the prophet is not allowed to come and make up a new commandment. From where do we know that their status as a prophet has no authority over us in any matters of permanent law? That comes from the verse (Devarim 30:12) of "It is not in heaven." This verse teaches us that once the Torah was given, the Rabbis now have authority over the law and not G-D. Human logic and reasoning is how we decide matters and not through divine intervention. This is a foundational principle of Judaism and must be understood. The majority rules what is law, not G-D. As demonstrated in Babba Matzia 59b by the oven of Aknai as was described in the previous mishna.    

Rambam- Yesodei HaTorah- Chapter 9 Halacha 3: To What Extent Must We Listen To The New Prophet

וכן נביא שעבר על דברי עצמו והכובש נבואתו חייב מיתה בידי שמים ובשלשתן נאמר אנכי אדרוש מעמו. וכן אם יאמר לנו הנביא שנודע לנו שהוא נביא לעבור על אחת מכל מצות האמורות בתורה או על מצות הרבה בין קלות בין חמורות לפי שעה מצוה לשמוע לו. וכן למדנו מחכמים ראשונים מפי השמועה בכל אם יאמר לך הנביא עבור על דברי תורה כאליהו בהר הכרמל שמע לו חוץ מעבודת כוכבים. והוא שיהיה הדבר לפי שעה. כגון אליהו בהר הכרמל שהקריב עולה בחוץ וירושלים נבחרת לכך והמקריב בחוץ חייב כרת. ומפני שהוא נביא מצוה לשמוע לו וגם בזה נאמר אליו תשמעון. ואילו שאלו את אליהו ואמרו לו היאך נעקור מ"ש בתורה פן תעלה עולותיך בכל מקום. היה אומר לא נאמר אלא המקריב בחוץ לעולם חייב כרת כמו שצוה משה. אבל אני אקריב היום בחוץ בדבר ה' כדי להכחיש נביאי הבעל. ועל הדרך הזאת אם צוו כל הנביאים לעבור לפי שעה מצוה לשמוע להם. ואם אמרו שהדבר נעקר לעולם מיתתו בחנק שהתורה אמרה לנו ולבנינו עד עולם:

So too, a prophet that transgresses his own instructions and the [prophet] that suppresses his prophecy, [they] are sentenced to death by the heavenly court. By all three (A regular person that does not listen to the prophet, a prophet that does not listen to himself, and a prophet that suppresses his own prophecy) it says (Devarim 18:19) "I will interrogate him." This is true even if a prophet, who is known to us to be a true prophet (he has already been proven to be a prophet), tells us to transgress one of the [613] commandments that are stated in the Torah or [if he tells us to transgress] many [commandments] regardless of whether they are easy [commandments to keep] or difficult [commandments to keep], [as long as it is only for] a finite amount of time, it is a commandment to listen to him. 

So too, we learned an oral tradition from the earlier Rabbis that, with regard to all things except idol worship, if the prophet tells us to transgress the words of the Torah, similar to how Eliyahu [transgressed commandments] by the Mount Carmel incident, we listen to him. [However,] it must be a temporary [change], similar to Eliyahu at Mount Carmel when he brought a burnt offering outside [of the Temple in Jerusalem] and [the Temple] in Jerusalem had already been chosen for [the area to bring sacrifices], and [the law states] that anyone who brings a sacrifice outside [of the Temple (once it has been designated)] is [punished] by being spiritually cut off from the nation.   [Nevertheless,] because he is a prophet it is a commandment to listen to him [even if his statements contradict the Torah in this temporary fashion] since [in a situation such as] this it states (Devarim 18:15) "You shall listen to him."

If it would have been asked to Eliyahu and said to him "How could you uproot that which is written in the Torah (Devarim 12:13) '[Do not] offer sacrifices in every place.'" He would have responded, "This commandment was only referring to one who continuously sacrifices outside [of the Temple who] will be spiritually cut off from the nation, as Moshe had commanded. However, I only brought a sacrifice today outside [of the Temple] according to the word of G-D in order to destroy the [false] prophets of the Baal." In this regard, if any of the prophets command us to transgress [a commandment other than idol worship] for a finite amount of time, it is a commandment to listen to them. [However,] if they say [a commandment] is permanently uprooted they are put to death by strangulation, since the Torah states (Devarim 29:28), "For us and our children, forever."   

One important implication we can glean from this Halacha is that a prophet that is going to change one of the commandments, even though it is only for a finite period of time, must be directly commanded by G-D to do this. As Eliyahu states (Kings 1 18:16):

וַיְהִ֣י ׀ בַּעֲל֣וֹת הַמִּנְחָ֗ה וַיִּגַּ֞שׁ אֵלִיָּ֣הוּ הַנָּבִיא֮ וַיֹּאמַר֒ יְהוָ֗ה אֱלֹהֵי֙ אַבְרָהָם֙ יִצְחָ֣ק וְיִשְׂרָאֵ֔ל הַיּ֣וֹם יִוָּדַ֗ע כִּֽי־אַתָּ֧ה אֱלֹהִ֛ים בְּיִשְׂרָאֵ֖ל וַאֲנִ֣י עַבְדֶּ֑ךָ ובדבריך [וּבִדְבָרְךָ֣] עָשִׂ֔יתִי אֵ֥ת כָּל־הַדְּבָרִ֖ים הָאֵֽלֶּה׃ 

When it was time to present the meal offering, the prophet Elijah came forward and said, “O LORD, God of Abraham, Isaac, and Israel! Let it be known today that You are God in Israel and that I am Your servant, and that I have done all these things at Your bidding.

A prophet must listen to the word of G-D and convey the message as instructed and we must follow him. However, the question arises, can a prophet infer other ideas from his prophecy or must he only repeat exactly what G-D has commanded? 

In the commentary on the Rambam named Avodat Hamelech on this Mishna it states:

ולפי דברינו יהיה כוונת רבנו לבאר דדוקא כשהנביא אומר כן בשם ה' כמו שאמר אליהו אבל אני אקריב היום בחוץ כדבר ה', משא"כ אם לא אמר כן בתורת נביא אלא בא לעשות סיג מעצמו לדבר תורה אף שהוא נביא מוחזק לא מהני ובעינן דוקא בי"ד לכך וכמ"ש בהל' ממרים

According to our words, the intention of our Rabbi (Rambam) is to explain that specifically when the prophet says [his commandment] in the name of G-D, like what Eliyahu said, "I offer this sacrifice today outside [of the Temple] according to the word of G-D." However, this is not true, [meaning we do not listen to him,] if he did not say it within the parameters of his prophecy, but rather as a way to make a fence around a Torah matter (biblical commandment) from [his own reasoning.] Even though he is an established prophet, this does not help (we do not have to listen to him), [rather,] we need the courts to [to make such a rule,] as is written [by the Rambam] in the laws of mamarim.

This is a very important point and a foundation of Jewish law. Prophets are not listened to because they are authority figures, but because they are simply repeating the word of G-D. Additionally, we only listen to them with regards to rebuke, that they are chastising us to follow the commandments, or if they tell us G-D is suspending or making an additional commandment for a FINITE amount of time. However, we DO NOT listen to a prophet to decide laws or to change any existing laws. We follow the majority of Rabbis to decide on the Torah laws. This is best illustrated in the story of the oven of Aknai where Rebbe Eliezar was arguing with the rest of the Rabbis in his day about whether the oven was pure or impure (Babba Metzia 59b):

חזר ואמר להם אם הלכה כמותי מן השמים יוכיחו יצאתה בת קול ואמרה מה לכם אצל ר"א שהלכה כמותו בכ"מ עמד רבי יהושע על רגליו ואמר (דברים ל, יב) לא בשמים היא מאי לא בשמים היא אמר רבי ירמיה שכבר נתנה תורה מהר סיני אין אנו משגיחין בבת קול שכבר כתבת בהר סיני בתורה (שמות כג, ב) אחרי רבים להטות אשכחיה רבי נתן לאליהו א"ל מאי עביד קוב"ה בההיא שעתא א"ל קא חייך ואמר נצחוני בני נצחוני בני

Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, Heaven will prove it. A Divine Voice emerged from Heaven and said: Why are you differing with Rabbi Eliezer, as the halakha is in accordance with his opinion in every place that he expresses an opinion? Rabbi Yehoshua stood on his feet and said: It is written: “It is not in heaven” (Deuteronomy 30:12). The Gemara asks: What is the relevance of the phrase “It is not in heaven” in this context? Rabbi Yirmeya says: Since the Torah was already given at Mount Sinai, we do not regard a Divine Voice, as You already wrote at Mount Sinai, in the Torah: “After a majority to incline” (Exodus 23:2). Since the majority of Rabbis disagreed with Rabbi Eliezer’s opinion, the halakha is not ruled in accordance with his opinion. The Gemara relates: Years after, Rabbi Natan encountered Elijah the prophet and said to him: What did the Holy One, Blessed be He, do at that time, when Rabbi Yehoshua issued his declaration? Elijah said to him: The Holy One, Blessed be He, smiled and said: My children have triumphed over Me; My children have triumphed over Me.   

The point of this mishna in the Rambam is to clarify how and when we are supposed to follow a prophet and when NOT to follow a prophet. 

Rambam- Yesodei HaTorah- Chapter 9 Halacha 2: One Must Follow The New Prophet As Long As He Doesn't Contradict Jewish Law

א"כ למה נאמר בתורה נביא אקים להם מקרב אחיהם כמוך. לא לעשות דת הוא בא אלא לצוות על דברי התורה ולהזהיר העם שלא יעברו עליה. כמו שאמר האחרון שבהן זכרו תורת משה עבדי. וכן אם צונו בדברי הרשות כגון לכו למקום פלוני או אל תלכו. עשו מלחמה היום או אל תעשו. בנו חומה זו או אל תבנוה. מצוה לשמוע לו והעובר על דבריו חייב מיתה בידי שמים שנאמר והיה האיש אשר לא ישמע אל 

דברי הנביא אשר ידבר בשמי אנכי אדרוש מעמו:

If it is true [that this new prophet will not change any of the laws of Judaism] then why does it say in the Torah (Devarim 18:18) "I will establish someone like you (Moshe) for the [Jewish people] from among their midst?" [G-D is] not bringing forth [a new prophet] to make a [new] religion, only to [remind the people] of the commandments of the Torah and to warn the nation not to transgress them. Like it says in [the book] of the last [prophet] (Malachi 3:22) "Remember the Torah of Moshe, my servant." Additionally, if the [prophet]commands us with regard to a matter [that the Torah does not speak about], for example go to such and such place or do not go, or wage war today or do not wage war, or build this wall or do not build it, then it is a commandment to listen to him and anyone who transgresses his command is worthy of the death penalty from Heaven, for it says (Devarim 18:19) "And it will be the man that does not listen to the [new] prophet's words that are spoken in My name, I will interrogate him."  

The Rambam now tells us the authority of the new prophet and his use. A new prophet can not erase what had been previously established, he can only add additional ancillary commandments that, according to the Rambam's examples, are for that specific time and situation. This is keeping in line with the commandment that one is neither allowed to add or subtract from the Torah (Rambam Safer Shoftim in hilchos mamarim). The Rambam continuously makes this point to show that a true Torah observant Jew could never even consider christianity or Islam as this would require someone to believe that a later prophet is coming to essentially change the previous commandments. No matter what these "prophets" do, a Torah observant Jew can not believe them. The new prophet could perform great miracles or have convincing arguments, but nothing can change the previously established commandments.

This idea brings up one of the Rambam's main ideas (Yisodei Hatorah Perek 1 Mishna 11) "[G-D] never changes, since there is nothing that can cause Him to change."  The idea that a prophet would come along and tell the Jewish people that certain commandments in the Torah are no longer to be followed would go against this basic concept of the Rambam. G-D does not change, therefore, it is impossible within the Rambam's conception of G-D that the religion that G-D created could experience any permanent change. It must be that when the Torah was initially given by Moshe, it was complete and would never be significantly altered.

The main utility of a new prophet is to remind us of the true Torah laws and that we should keep them. The additional use is that they can help guide us in matters of current events that are transient in nature like whether we need to build up protection for a future assault or if that will be seen as an aggression (build a wall or not), avoid a specific area or leave a specific area because of a future calamity (do not go to a certain place or do go), or perform a preemptive strike on an enemy or not (wage war or not). These concepts would not be found in the Torah as they are only appropriate for a specific time period and the Torah only contains that which is eternal and not bound to specific time periods. For example, war strategy against the Romans is only relevant against the Romans. Once that kingdom is gone or before they exist, there is no reason to speak of them. However, the commandments about sacrifices are relevant in any generation that has a Temple (Beis hamikdash), that is relevant in the first temple period, second temple period and it will be relevant again during the third temple period.

Rambam Yesodei HaTorah Chapter 8 Halacha 2- Why There Was No Need For Moshe To Provide Miracles For People To Believe Him

נמצאו אלו ששולח להן הם העדים על נבואתו שהיא אמת ואינו צריך לעשות להן אות אחר. שהם והוא עדים בדבר כשני עדים שראו דבר אחד ביחד שכל אחד מהן עד לחבירו שהוא אומר אמת ואין אחד מהן צריך להביא ראיה לחבירו. כך משה רבינו כל ישראל עדים לו אחר מעמד הר סיני ואינו צריך לעשות להם אות. וזהו שאמר לו הקב"ה בתחילת נבואתו בעת שנתן לו האותות לעשותן במצרים ואמר לו ושמעו לקולך. ידע משה רבינו שהמאמין על פי האותות יש בלבבו דופי ומהרהר ומחשב והיה נשמט מלילך ואמר והן לא יאמינו לי. עד שהודיעו הקב"ה שאלו האותות אינן אלא עד שיצאו ממצרים ואחר שיצאו ויעמדו על ההר הזה יסתלק הרהור שמהרהרין אחריך שאני נותן לך כאן אות שידעו שאני שלחתיך באמת מתחילה ולא ישאר בלבם הרהור. והוא שהכתוב אומר וזה לך האות כי אנכי שלחתיך בהוציאך את העם ממצרים תעבדון את האלהים על ההר הזה. נמצאת אומר שכל נביא שיעמוד אחר משה רבינו אין אנו מאמינים בו מפני האות לבדו כדי שנאמר אם יעשה אות נשמע לו לכל מה שיאמר. אלא מפני המצוה שצוה משה בתורה ואמר אם נתן אות אליו תשמעון. כמו שצונו לחתוך הדבר על פי שנים עדים ואע"פ שאין אנו יודעין אם העידו אמת אם שקר. כך מצוה לשמוע מזה הנביא אע"פ שאין אנו יודעים אם האות אמת או בכישוף ולט:

We find that [the Jewish people] that [Moshe] was sent to, they were witnesses to his prophecy that it was truth and[, thus, Moshe] did not need to perform another sign for them. For [the Jewish people and Moshe] were witnesses [for his prophecy] similar to two witnesses that see an occurrence together, that both of them are witnesses that the other is speaking the truth and neither of them have to bring proof to each other. Therefore, with regards to Moshe our teacher, all of the Jewish people were witnesses for him after the events of Mt. Sinai and he did not need to perform a sign for them. 

[This idea is backed up by the conversation between G-D and Moshe by the burning bush, specifically] this that G-D said to [Moshe] at the beginning of his prophecy, at the time [G-D] was giving [Moshe] the signs that he was to perform in Egypt: And G-D said (Shemos 3:18), "They will listen to your voice." Moshe, our teacher, knew that one who believes because of a sign has fault, suspicion and suspect in his heart. [Therefore, Moshe tried to] abandon [the idea] of going and he said (Shemos 4:1), "They will not believe me." 

[Moshe pursued this course] until G-D made it known [by telling Moshe,] that these signs will only last until the [Jewish people] left Egypt. [However,] after [the Jewish people] will leave and they will stand at this mountain (Mt. Sinai) I (G-D) will remove the suspicion that they suspected after you (Moshe) for I will give you a sign here that it will be known that I sent you, in truth, from the beginning and there will not remain in their hearts any suspicion. This is what the verse [means] when it says (3:12), "This will be for you a sign that I sent you, when you take out the [Jewish] nation from Egypt you will worship G-D on this mountain."     

[The only sign that removes all doubts is that the Jewish people saw G-D speak to Moshe with their own eyes, therefore,] you will find the statement that every prophet that arose (or will arise) after Moshe, our teacher, we do not believe in him (or her) solely because of the sign [he or she performs. The reason for this is] because it would be said that if he (or she) performs a sign then we will listen to him (or her) for everything that he (or she) says. However, [the reason we believe this prophet is] because of the commandment that Moshe commanded in the Torah and said (Devarim 18:15), If a sign is given, "to him you shall listen." 

[This can be] compared to the commandment that we make a judgement by the word of two witnesses, even though we do not know if their testimony is true or false. Similarly, it is a commandment to listen to this prophet [that has a sign] even though we do not know if it is a true sign or magic and trickery." 

The Rambam here is trying to clarify his position as to how valid prophecy is and how it can be utilized. In this halacha, the Rambam is setting up the reason as to why no prophet could ever come to nullify or permanently alter the prophecy of Moshe. His point, although subtle, is that the only prophecy that can be determined to be true by others is the prophecy of Moshe. All other prophets can be lying. This is why all future prophets depend upon Moshe's prophecy and can not contradict his prophecy. This is how the Rambam can immediately brush off any claims of the Muslims or Christians.

I find the Rambam's point of view refreshing for several reasons. Mainly, the Rambam does not believe in mysticism and this idea shines through in this chapter of his Mishna Torah. The idea that one should be suspicious of anything that can not be seen with your own eyes is lacking in most circles. Only in the scientific community, and even then it is not constant, are people only swayed by empirical and reproducible evidence. An argument from authority without any tangible evidence is, according to the Rambam, inherently flawed. The sole reason that we believe Judaism is the correct religion is, simply put, because of the witnessed events at Mount Sinai. Without that single event, according to the Rambam, we would not be obligated to follow Judaism or even believe in G-D.

This point can not be over stated or overemphasized. People who claim to have prophecy or special powers and do not even produce a sign are certainly to be ignored. For, even if they had a sign we can not be sure they are telling the truth. With this as a foundation for Judaism, I think, people would stop making arguments from authority and be more open to intelligent discussions.    

Rambam- Yisodei HaTorah Perek 7 Halacha 7: Who Does A Prophet Prophesize To and Who Should We Accept As A Prophet

הנביא אפשר שתהיה נבואתו לעצמו בלבד להרחיב לבו ולהוסיף דעתו עד שידע מה שלא היה יודע מאותן הדברים הגדולים. ואפשר שישולח לעם מעמי הארץ או לאנשי עיר או ממלכה לכונן אותם ולהודיעם מה יעשו או למונעם ממעשים הרעים שבידיהם. וכשמשלחים אותו נותנין לו אות ומופת כדי שידעו העם שהאל שלחו באמת. ולא כל העושה אות ומופת מאמינים לו שהוא נביא. אלא אדם שהיינו יודעים בו מתחלתו שהוא ראוי לנבואה בחכמתו ובמעשיו שנתעלה בהן על כל בני גילו והיה מהלך בדרכי הנבואה בקדושתה ובפרישותה ואח"כ בא ועשה אות ומופת ואמר שהאל שלחו מצוה לשמוע ממנו שנאמר אליו תשמעון. ואפשר שיעשה אות ומופת ואינו נביא וזה האות יש לו דברים בגו. ואעפ"כ מצוה לשמוע לו הואיל ואדם גדול וחכם וראוי לנבואה [הוא] מעמידים אותו על חזקתו. שבכך נצטוינו כמו שנצטוינו לחתוך את הדין ע"פ שני עדים כשרים ואע"פ שאפשר שהעידו בשקר הואיל וכשרים הם אצלינו מעמידין אותן על כשרותן. ובדברים האלו וכיוצא בהן נאמר הנסתרות לה' אלהינו והנגלות לנו ולבנינו. ונאמר כי האדם יראה לעינים וה' יראה ללבב: 

It is possible that a prophet will have a prophecy specified for him in order to broaden his heart and to add to his knowledge to the point that he will know about great things that which he did not already know. It is possible that [the prophet] will be sent to a nation among the nations or to the people of a city or kingdom to point out to them and to make known to them what they should do or to stop them from intentionally doing bad things. 

When [G-D] sends him, [G-D] gives him a sign and a wonder in order that the nation should know that G-D truly sent him. [However,] not everyone who performs signs and wonders should be believed to be a prophet [of G-D. Only] a man that it is known from the outset that he is fit to receive prophecy [because] his wisdom and his actions are greater than all of the people of his age and he goes in the path of prophecy, holiness, and separateness and after this he comes and does signs and wonders and says G-D sent me, then it is a commandment to listen to him, for it says (Devarim 18:15), "To him you shall listen." It is possible that [this person] does signs and wonders, but is still not a prophet, and there are [other] things behind this sign. Even so, it is a commandment to listen to him. [The reason for this] is since he is a great man who is wise and he is fit for prophecy, we establish him on his established status. This is how we have been commanded, just like we were commanded  to reach a a decision in law according to two legitimate witnesses even though it is possible they are testifying falsely. [However,] since they are legitimate by us we establish [their status] as legitimate. We say about these things and similar ideas [the following (Devarim 29:28),] "The hidden things are for Our G-D and the revealed things are for us and our children." And we also say (Samuel 1 16:7), "Because man sees what is [revealed] to the eyes and G-D sees to the heart."         

In this halacha, the Rambam makes known to us what types of prophecies a prophet receives. It can either be personal, for a group, or for an entire nation. Personal news seems to help a prophet expand their mind and knowledge in order for them to attain more prophecy and a closer connection to G-D. However, when the prophecy is for a group it seems to be in order to guide this group or nation in the proper actions and has nothing to do with attaining knowledge.

This next part of the halacha has to do with who we can accept as a prophet. Basically, it is not just anyone who seems to be righteous, but it must be someone who is known to have attained the level of "Sons of the Prophets"  as the Rambam explains previously (See this post Yisodei HaTorah 7:5 Some May Receive Prophecy and Some May Not). This means that the person must be known to have acquired much knowledge and have great control over his mind. Even if someone receives a prophecy, it can not be given over to others unless the person who received the prophecy meets all of these criteria.

Personally, I think that, because of these requirements, every prophet first receives personal prophecies before he or she receives prophecies that are to be given over. It is only through the original personal prophecies that they are able to reach the level that everyone will accept him or her as a prophet. This further strengthens my idea that, although a person can work really hard to reach the level needed to attain prophecy, he or she can only succeed with G-D's assistance as I point out in Yisodei HaTorah 7:1 Prophecy's Place In Judaism.  

Rambam- Yisdoei HaTorah Perek 7 Halacha 6: Moshe's Uniqueness As a Prophet

כל הדברים שאמרנו הם דרך נבואה לכל הנביאים הראשונים והאחרונים חוץ ממשה רבינו רבן של כל הנביאים. ומה הפרש יש בין נבואת משה לשאר כל הנביאים שכל הנביאים בחלום או במראה ומשה רבינו מתנבא והוא ער ועומד שנאמר ובבוא משה אל אהל מועד לדבר אתו וישמע הקול מדבר אליו. כל הנביאים על ידי מלאך. לפיכך רואים מה שהם רואים במשל וחידה. משה רבינו לא על ידי מלאך שנאמר פה אל פה אדבר בו. ונאמר ודבר ה' אל משה פנים אל פנים. ונאמר ותמונת ה' יביט כלומר שאין שם משל אלא רואה הדבר על בוריו בלא חידה ובלא משל. הוא שהתורה מעידה עליו במראה ולא בחידות שאינו מתנבא בחידה אלא במראה שרואה הדבר על בוריו. כל הנביאים יראים ונבהלים ומתמוגגין ומשה רבינו אינו כן הוא שהכתוב אומר כאשר ידבר איש אל רעהו כלומר כמו שאין אדם נבהל לשמוע דברי חבירו כך היה כח בדעתו של משה רבינו להבין דברי הנבואה והוא עומד על עומדו שלם. כל הנביאים אין מתנבאים בכל עת שירצו משה רבינו אינו כן אלא כל זמן שיחפוץ רוח הקודש לובשתו ונבואה שורה עליו ואינו צריך לכוין דעתו ולהזדמן לה שהרי הוא מכוון ומזומן ועומד כמלאכי השרת. לפיכך מתנבא בכל עת שנאמר עמדו ואשמעה מה יצוה ה' לכם. ובזה הבטיחו האל שנאמר לך אמור להם שובו לכם לאהליכם ואתה פה עמוד עמדי. הא למדת שכל הנביאים כשהנבואה מסתלקת מהם חוזרים לאהלם שהוא צרכי הגוף כלם כשאר העם. לפיכך אין פורשין מנשותיהם. ומשה רבינו לא חזר לאהלו הראשון לפיכך פירש מן האשה לעולם ומן הדומה לו ונקשרה דעתו לצור העולמים ולא נסתלק מעליו ההוד לעולם וקרן עור פניו ונתקדש כמלאכים:

All of these things that we have said is regarding the path of prophecy for all of the early and later prophets except for Moshe (Moses), our teacher, the greatest of all the prophets. What is the difference between Moshe and all the other prophets? All the [other] prophets [prophesized] in a dream or a vision and Moshe, our teacher, prophesized while he was awake and standing, for it says (Bamidbar 7:89), "When Moshe came to the Tent of Meeting to speak with Him and he heard the voice speak to him..." Also, all the other [prophets] prophesized through an angel. Therefore, [since they prophesized through an angel] they saw what they saw as a parable and a riddle. [However,] Moshe, our teacher did not [prophesize] through an angel as it says (Bamidbar 12:8) "Mouth to mouth I speak with him." And it says (Shemos 33:11) "And G-D spoke to Moshe face to face." And it says (Bamidbar 12:8), "He beholds the image of G-D," meaning that there is no parable, rather he saw the subject's [in his prophecies] true meaning. 

All of the prophets were in awe, scared, and fearful [during prophecy], but Moshe, our teacher, was not. For, the verse says (Shemos 33:11), "It was like when a man speaks to his friend." Like a man is not frightened to hear the words of his friend, so it was the strength of the mind of Moshe, our teacher, to understand the words of prophecy and he stood on his feet, whole. 

None of the prophets could prophesize at any time they wanted, but this was not true of Moshe, our teacher. Any time that he desired to have [prophecy] the holy spirit (Ruach Hakodesh) would clothe him and prophecy would rest on him. 

[Moshe] did not have to concentrate his mind and prepare for [prophecy] because he was [always] concentrated and prepared like the ministering angels. Therefore, he could prophesize at anytime, for it says (Bamidbar 9:8), "Wait and I will listen for what G-D commands for you." And this (that Moshe could speak with G-D whenever he wanted) was promised [to Moshe] by G-D, as it says (Devarim 5:27-28), "Go, say to them, you return to your tents and you (Moshe) stand here with me." This teaches you that all the prophets, when prophecy would leave them, they would "return to their tents" in order to fulfill their [sexual] needs like the rest of the nation, therefore, they did not need to separate from their wives. [However,] Moshe, our teacher, did not return to his first tent, therefore, he separated from his wife forever and everything similar to her (anything that had to do with sexuality, but he still had bodily functions). His mind became connected to the Rock of the World and the glory [of G-D] was never removed from being upon him and "his face became radiant" (Shemos 34:35) and he became holy like the angels.     

The Rambam uses this halacha to point out that the previous five laws that he has talked about in this chapter do not apply, in any way, to Moshe. The Rambam goes through every possible aspect of prophecy and expresses why Moshe, as a prophet, was different than all other prophets.

Based on all the sources Rambam brings down, we can paint a picture of Moshe that allows us to understand why he was such a unique prophet. Was it that G-D made him into this type of prophet or was he the type of man that was, inherently, this type of prophet? Did G-D just say, arbitrarily, since I want to give the Torah now I need to make Moshe into a unique prophet, or did G-D see that Moshe was a unique prophet and decide to give the Torah because of him?

I would like to suggest, based on the Rambam, that Moshe was inherently a unique prophet and that is why G-D chose to give the Torah to him. The Rambam points out that Moshe was not afraid of G-D's prophecies, unlike all the other prophets, because of the strength of his mind. Moshe did not need to "return to his tent" to fulfill his sexual desires, because he had such perfect control over his mind that he could inhibit his mind from even thinking about sexuality. This is why the Rambam, in my opinion, believes Moshe is so unique, because his mind and his ability to acquire knowledge was the greatest to ever exist. The Rambam explains in this very chapter, that a person can acquire prophecy based on how well he perfects his mind and Moshe had the highest level of perfection, even reaching the level of the angels. This is why Moshe was so unique, it is not because he received the Torah, but rather he received the Torah because he was unique. 

This can help us understand all of the aspects of Moshe's prophecies. Moshe did not need the medium of a dream or a vision because he did not need to communicate to G-D through an angel, for he was already on the level of an angel with regards to the strength of his mind. This is also why he did not have his prophecies in the form of a riddle, because all of these aspects are only present when you have to communicate to G-D through an angel. Moshe was not frightened by prophecy because he was not confused by the parables and riddles like all other prophets, he immediately understood what was being said to him. An example of this is if a foreigner comes up to you and says something in an unfamiliar language carrying a knife, you are worried. However, once his words are translated and all he said was, "Hello, my name is James," you are no longer frightened. Also, not only could Moshe prophesize while awake, but he could do it whenever he wanted. The reason for this is because, as is stated in this law of the Rambam, his mind was always ready for prophecy because of his ability to block out any thought that could inhibit prophecy. Moshe's mind was unique because it was practically on the level of the angels and not because G-D elevated him, as a person, to the level of the angels, according to the Rambam.   

Rambam- Yisdoei HaTorah Perek 7 Halacha 5: Some May Receive Prophecy and Some May Not

אלו שהם מבקשין להתנבא הם הנקראים בני הנביאים. ואע"פ שמכוונים דעתם אפשר שתשרה שכינה עליהן ואפשר שלא תשרה:

These people that request to have prophecy are called the sons of the prophets. Even though they concentrate their minds, it is possible that G-D's essence will rest on them and it is possible that it will not.  

This idea was touched upon by me while discussing halacha 1. I said over there (Yisodei Hatorah 7:1),

Also, the Rambam indirectly tells us that G-D must choose to give a person prophecy even if they do everything that is stated here. It is not a given that a person who even reaches this high level of wisdom and knowledge will also attain prophecy, it is up to G-D to choose who will receive prophecy. However, only someone on this level is even an option for G-D to choose from.

Here we can see a similar idea that is more direct than what is stated in the first halacha. The Rambam is telling us that even if someone has reached the level of being a "Son of the Prophets" he or she still might never be granted prophecy.

This idea is discussed at length in "The Guide for The Perplexed" 2:32 (translation from sacred-texts.com),

For we believe that, even if one has the capacity for prophecy, and has duly prepared himself, it may yet happen that he does not actually prophesy. It is in that case the will of God [that withholds from him the use of the faculty]...That those who have prepared themselves may still be prevented from being prophets, may be inferred from the history of Baruch, the son of Nerijah; for he followed Jeremiah, who prepared and instructed him; and yet he hoped in vain for prophecy; comp., "I am weary with my sighing, and rest have I not found." He was then told through Jeremiah, "Thus saith the Lord, Thus shalt thou say to him, Thou seekest for thee great things, do not seek" (Jer. xlv. 5).

Personally, I think that the Rambam mentions this idea here for one main reason, it is a practical way to explain why people no longer have prophecy. Even if someone were to reach a state where he or she could be considered "Son of the Prophets" they don't necessarily receive prophecy according to the Rambam. Had the Rambam said that a person receives prophecy once they reach a certain level of knowledge and concentration then he could be called a liar or even doubt himself. This short sentence takes the ability to attain prophecy out of the hands of man and puts it solely in the hands of G-D in the Rambam's philosophy. This is not to say that Rambam made this up to deflect criticism, only that it was philosophically necessary. Really, the Rambam would have liked to leave it out, but he saw that practically some people attain the level of "Son of the Prophets," but never become prophets.

Rambam- Yisdoei HaTorah Perek 7 Halacha 4: The Mood a Prophet Must Be In To Attain Prophecy

כל הנביאים אין מתנבאין בכל עת שירצו אלא מכוונים דעתם ויושבים שמחים וטובי לב ומתבודדים. שאין הנבואה שורה לא מתוך עצבות ולא מתוך עצלות אלא מתוך שמחה. לפיכך בני הנביאים לפניהם נבל ותוף וחליל וכנור והם מבקשים הנבואה וזהו שנאמר והמה מתנבאים כלומר מהלכין בדרך הנבואה עד שינבאו כמו שאתה אומר פלוני מתגדל: 

No prophet is able to have prophecy at any time they want, rather they must concentrate their minds, be sitting happy, with a good heart and be isolated. For prophecy does not rest upon a person in a state of melancholy or in a state of laziness but rather [one must be] in a state of happiness. Therefore, the disciples of the prophets would have before them a harp, drum, flute, and a violin and then they would request prophecy. This is why it says (Samuel 1 10:5), "And they were attaining prophecy," meaning that they were going in the path of prophecy until they actually prophesied, like one would say so and so has risen [in stature.]     

 The Rambam is describing the state of mind that a person must be in to reach the level of prophecy. Most of these ideas come from the book of Samuel and Kings. For instance, it says in Samuel 1 10:5,

וּפָגַעְתָּ חֶבֶל נְבִאִים יֹרְדִים מֵהַבָּמָה וְלִפְנֵיהֶם נֵבֶל וְתֹף וְחָלִיל וְכִנּוֹר וְהֵמָּה מִתְנַבְּאִים:You will meet a band of prophets descending from the high place, and before them will be a psaltery and a drum, and a flute and a harp, and they will prophesies. (translation from Chabad.org)

The Rambam concludes from this verse that these instruments are the ones used to help ease a person's state of mind. This, in turn, will allow a person who has reached a certain level of knowledge and closeness to G-D to attain prophecy.

Another verse, found in Kings 2 3:15, which teaches us this principle says,

וְעַתָּה קְחוּ לִי מְנַגֵּן וְהָיָה כְּנַגֵּן הַמְנַגֵּן וַתְּהִי עָלָיו יַד יְהֹוָה: "And now fetch me a musician." And it was that when the musician played, the hand of the Lord came upon him."(translation from Chabad.org)

This verse is referring to Elisha the prophet being calmed by music after being agitated by the King of Israel. This verse clearly shows that a prophet must be in a clear state of mind, which is attained through music. Therefore, we can clearly see from Tanach (The Prophets) that the way a prophet can attain prophecy is by calming himself with music and clearing his mind so that he can focus on a connection with G-D.   

Rambam- Yisdoei HaTorah Perek 7 Halacha 3: Examples of Parables That Were Given to Prophets

הדברים שמודיעים לנביא במראה הנבואה דרך משל מודיעין לו ומיד יחקק בלבו פתרון המשל במראה הנבואה וידע מה הוא. כמו הסולם שראה יעקב אבינו ומלאכים עולים ויורדים בו והוא היה משל למלכיות ושעבודן. וכמו החיות שראה יחזקאל והסיר נפוח ומקל שקד שראה ירמיה והמגלה שראה יחזקאל והאיפה שראה זכריה. וכן שאר הנביאים. מהם אומרים המשל ופתרונו כמו אלו. ויש שהן אומרים הפתרון בלבד. ופעמים אומרים המשל בלבד בלא פתרון כמקצת דברי יחזקאל וזכריה וכולן במשל ודרך חידה הם מתנבאים: 

The things that are made known to a prophet in a prophetic vision are made known to him (or her) through a parable. Immediately, the interpretation of the parable is given in the prophetic vision and [the prophet] knows [the interpretation.] For example, the ladder that Yaakov, our forefather, saw and the angels were ascending and descending on it and it was a parable for kingship and servitude (Bereishis 27:10-15). More examples are the beasts that Ezekiel saw (Ezekiel:1), the bubbling pot and staff [made from] an almond tree that Jeremiah saw (Jeremiah 1:11-14), the scroll that Ezekiel saw (Ezekiel 2:9), and the Ephah (Rashi says this is a large measuring vessel) that Zechariah saw (Zechariah 5:6). Also, by other prophets some would relate the parable and the interpretation like these [previously mentioned prophets] and some would relate the interpretation alone. There are times prophets would only relate the parable without the interpretation like some of the words of Ezekiel and Zechariah. All [the prophets] had prophecies through parables and puzzles (except Moshe as will be discussed at the end of this section in the Rambam).              

 This is a description of how prophecy is given over. G-D does not just talk to man, He relates ideas to man through imagery that can then be understood as a particular message. Yaakov understood the ideas that G-D was trying to convey only through the imagery of angels ascending and descending. G-D did not (could not?) communicate with Yaakov directly and say, "Hey Yaakov, just wanted you to know that your kids are going to have a glorious kingdom, but then be scattered throughout the world in servitude." As we will see later, that only happened (was only possible?) with Moshe.

Rambam- Yisdoei HaTorah Perek 7 Halacha 2: What Happens to a Prophet During Prophecy

הנביאים מעלות מעלות הן. כמו שיש בחכמה חכם גדול מחבירו כך בנבואה נביא גדול מנביא. וכולן אין רואין מראה הנבואה אלא בחלום בחזיון לילה. או ביום אחר שתפול עליהן תרדמה כמו שנאמר במראה אליו אתודע בחלום אדבר בו. וכולן כשמתנבאים אבריהן מזדעזעין וכח הגוף כשל ועשתנותיהם מתטרפות ותשאר הדעת פנויה להבין מה שתראה. כמו שנאמר באברהם והנה אימה חשכה גדולה נופלת עליו. וכמו שנאמר בדניאל והודי נהפך עלי למשחית ולא עצרתי כח: 

There are different levels of Prophets. This is similar to wisdom, [some people] have more wisdom than their friends, so too by prophecy some prophets are greater than others. [However, prophets on any level] only see prophecy in a dream, in a vision at night, or during the day after sleep has fallen on them like it says (Bamidbar 12:6), "I make Myself known in a vision, In a dream I speak with him." Anyone, when they are [overcome] with prophecy, their limbs shake, the power of their body fails, their thoughts become scrambled and the rest of their knowledge is free to understand what they are seeing (aka the prophecy) as it says by Avraham (Breishis 15:12), "Fear, a great darkness, fell on him." And like it says by Daniel (Daniel 10:8), "My glory was turned into corruptness and there remained no strength in me."      

The Rambam is describing what happens to prophets when they attain prophecy. The most interesting point made here is that prophecy occurs the same way in every prophet no matter how great the prophet or prophecy (The obvious exception here is Moshe who, in fact, communicated to G-D whenever he wanted). The Rambam bases this halacha on how the Torah, Prophets or Writings (Torah, Nevi'im, Kesuvim) describe a prophets actions or thoughts during a prophecy.

In the last halacha we mentioned that even if a person attains all the necessary preconditions G-D still must choose to give that person a prophecy. Here, we see that a supernatural event occurs during prophecy, G-D clears the mind of the prophet so that the prophet can focus all of his or her mental energy on the prophecy. If G-D did not clear the mind of the prophet then the prophet would be incapable of understanding the prophecy. Hence, a prophet must reach a high level of knowledge even to be considered for prophecy, but that does not mean that person will be granted understandable prophecy until G-D intervenes.

Rambam- Yisodei HaTorah 7th perek 1st halacha- Prophecy's Place In Judaism

מיסודי הדת לידע שהאל מנבא את בני האדם. ואין הנבואה חלה אלא על חכם גדול בחכמה גבור במדותיו ולא יהא יצרו מתגבר עליו בדבר בעולם אלא הוא מתגבר בדעתו על יצרו תמיד והוא בעל דעה רחבה נכונה עד מאד. אדם שהוא ממולא בכל המדות האלו שלם בגופו כשיכנס לפרדס וימשך באותן הענינים הגדולים הרחוקים ותהיה לו דעה נכונה להבין ולהשיג והוא מתקדש והולך ופורש מדרכי כלל העם ההולכים במחשכי הזמן והולך ומזרז עצמו ומלמד נפשו שלא תהיה לו מחשבה כלל באחד מדברים בטלים ולא מהבלי הזמן ותחבולותיו אלא דעתו פנויה תמיד למעלה קשורה תחת הכסא להבין באותן הצורות הקדושות הטהורות ומסתכל בחכמתו של הקב"ה כולה מצורה ראשונה עד טבור הארץ ויודע מהן גדלו. מיד רוח הקודש שורה עליו. ובעת שתנוח עליו הרוח תתערב נפשו במעלת המלאכים הנקראים אישים ויהפך לאיש אחר ויבין בדעתו שאינו כמות שהיה אלא שנתעלה על מעלת שאר בני אדם החכמים כמו שנאמר בשאול והתנבית עמם ונהפכת לאיש אחר:


It is a foundation of the religion (Judaism) to know that G-D causes prophecy [to occur] with people. Prophecy does not occur unless it is with a great wise person who is [full of] wisdom, great character traits, and that his or her yetzer (impulses) do not control him or her with regard to worldly things, rather he or she always overcome their yetzer (impulses) with their knowledge. Also, [this great wise person must be] someone who is full of proper broad knowledge. 

A person who is full of all these character traits, perfect in his or her body (perfect for who this person is supposed to be) [to the extant] that when they enter into "The Garden" and deal with those great and abstract subjects he or she will have the proper knowledge [that will allow them] to understand and obtain [the subject matter of these great and abstract subjects]. Also, he or she will be sanctified and separate themselves from the general path of the nation that go in [the path of] darkness of time (waste their time). He or she will zealously push themselves and teach their souls that they should not even have a thought at all regarding one of the idle subjects or [things that are] a waste of time and their schemes. Rather, his or her thoughts should always be turned upward, connected to under the Throne (of G-D) [trying] to understand those holy and pure tzuros (forms) and [he or she should] look at the wisdom of G-D regarding all [that He formed], from the first creation to the [tiny bug in the] center of the Earth and then he or she will know, through them (these creations), His greatness. 

[Once he or she reaches this level] immediately Ruach Hakodesh (Winds of Holiness aka a low level of prophecy) will rest on him or her. At the time that the wind rests on this person, their soul will be mixed with the level of angels that are called Ishim, they will be transformed into another person and they will understand with their knowledge that they are no longer similar to how they were, rather [he or she will realize] that they are above the level of other wise men, like it says by [King Saul] (Shmuel 1 10:6), "And you shall prophecy with them and you will be turned into another man."            

Rambam tells us that one of the pillars of faith is to KNOW that G-D communicates with man and then goes on to explain how a person can reach prophecy. Also, the Rambam indirectly tells us that G-D must choose to give a person prophecy even if they do everything that he states here. It is not a given that a person who even reaches this high level of wisdom and knowledge will also attain prophecy, it is up to G-D to choose who will receive prophecy. However, only someone on this level is even an option for G-D to choose from.

What is "The Garden?" It is talked about in the Gemara (Chagigah 14b):
ת״ר ארבעה נכנסו בפרדס ואלו הן בן עזאי ובן זומא
אחר ורבי עקיבא אמר להם ר״ע כשאתם מגיעין אצל אבני שיש טהור 0) אל
תאמרו מים מים משום שנאמר 2דובר שקרים לא יכון לנגד עיני בן עזאי
תציץ ומת עליו הכתוב אומר 3יקר בעיני ה׳ המותה לחסידיו בן זומא תציץ
ונפגע ועליו הכתוב אומר 4דבש מצאת אכול דייך פן תשבענו והקאתו אחר
קיצץ בנטיעות רבי עקיבא יצא בשלום

Our Rabbis taught: Four men entered the ‘Garden’,24 namely, Ben ‘Azzai25 and Ben Zoma,26
Aher,27 and R. Akiba. R. Akiba said to them: When ye arrive at the stones of pure marble,28 say not,
water, water!29 For it is said: He that speaketh falsehood shall not be established before mine eyes.30
Ben ‘Azzai cast a look and died. Of him Scripture says: Precious in the sight of the Lord is the death
of His saints.31 Ben Zoma looked and became demented.32 Of him Scripture says: Hast thou found
honey? Eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it.33 Aher
mutilated the shoots.34 R. Akiba departed unhurt.

It is appropriate to share the notes in the Soncino translation:

Paradise, Heb. xsrp (cf. Cant. IV, 13, Eccl. II, 5, Neh. II, 8), ‘enclosure, preserve, garden, park’ (v. B. D. B.
s.v.). L. Blau (Alitjudisches Zauberwesen, pp, 115f) seeks to prove that this account of the entry of the four Rabbis into Paradise is to be understood literally (v. also J.E. vol. V, p. 683). This view is shared, among others, by J. Levy and L. Ginzberg (v. J.E. vol. V, pp. 138f). On the other hand, M. Jast. (Dictionary) and Goldschmidt consider ‘Pardes’ a figurative expression for the mystical realm of theosophy. Rashi explains that the four scholars ascended to heaven, and Tosaf. adds that it only appeared to them that they did so. Similarly, R. Hai Gaon, who discusses the whole Baraitha in a responsum (quoted by Ha-Kotheb in ‘Ein Jacob), and R. Hananel explain that the entry of the Rabbis into the ‘Garden’ was only a vision. Both these authorities refer to the comment on the passage contained in the mystical works ‘Hekaloth Rabbathi’ and ‘Hekaloth Zutarthi’ (v. J.E. vol. VI, pp. 332-3). V. further J.E. vol. IX, pp. 515f.

According to the Rambam "The Garden" refers to the subjects dealt with in the first 4 chapters of Yisodei HaTorah as can be seen in Chapter 4 Halacha 13 .(Nothing to do with mysticism) Accordingly, Rabbi Akiva could have been a prophet, but it seems like G-D never chose to grant him the gift of prophecy.

The Rambam refers to "under the Throne of Glory," what does this refer to? This is referring to the Chayos and angels in general as can be seen in Yisodei HaTorah perek 2 halacha 7. The Rambam is telling us two things in a single phrase. First, a true wise and knowledgeable person focuses their energy on trying to understand that which is important and complicated, metaphysics. Secondly, Rambam is telling us that we must focus our energy on trying to understand only that which is BENEATH the throne of glory, not above. Why? Because, according to the Rambam, it is impossible to understand G-D. It is a waste of time and effort to try to comprehend G-D and, therefore, only fools and simpletons try to understand what is above the throne of glory. Wise and knowledgeable men only focus on what is BELOW the throne of glory.

When the Rambam uses the phrase "From the first creation to the [tiny bug at the center of the earth]" he is referring to what was written in Yisodei HaTorah Perek 2 halacha 9.(See comments there) The first creation is referring to the most spiritual of all beings, the Chayos, and the center of the earth is referring to the most physical of all beings, the bug at the center of the earth. 

Rambam says that a prophet needs to attain the level of the angels that are called Ishim to even to be considered for prophecy. Ishim are the lowest level angel and have been discussed before in Yisodei HaTorah perek 2 halacha 7. In that halacha I discuss what Ishim are.

Rambam Yisodei HaTorah Perek 6 Halacha 9: Which Names of G-D In The Torah are Considered Holy

כל השמות האמורים באברהם קדש אף זה שנאמר אדני אם נא מצאתי חן הרי הוא קדש. כל השמות האמורים בלוט חול חוץ מזה אל נא אדני הנה נא מצא עבדך חן. כל השמות האמורים בגבעת בנימין קדש. כל השמות האמורים במיכה חול. כל השמות האמורים בנבות קדש. כל שלמה האמור בשיר השירים קדש והרי הוא כשאר הכנויין חוץ מזה האלף לך שלמה. כל מלכיא האמור בדניאל חול חוץ מזה אנת מלכא מלך מלכיא והרי הוא כשאר הכנויין: 

All of the names (of G-D) stated in [the stories] of Avraham are considered holy, even this that is said (Bereishis 18:3) "My Lord, if, please, I have found favor," behold this is holy. (In the Kesef Mishnah it says that there are some who hold this "My Lord" is referring to angels and is, therefore, not considered holy. In fact, in the Moreh Nevuchim Section 2 Chapter 42 the Rambam himself writes that this name is not considered holy.) All of the names (of G-D) stated by [the stories] of Lot are not holy except for this (Ibid 19:18-19), "Please, no, My Lord. Behold, please, your servant has found favor." All the names (of G-D) stated by [the incidence] at Gibeah in Binyamin (Shoftim 20) are holy. All of the names of G-D stated [in the stories of] Micha are not holy. All the names (of G-D) stated [in the story] of Navos (Kings I 21) are holy. All Shlomo stated in Shir Hashirim (Song of Songs) is holy, in fact they are like the other nicknames (of G-D) except for for this (Shir Hashirim 8:12) "The thousand are yours Shlomo." (In the allegorical rendering of this verse according to Rashi, Shlomo actual refers to "the one who peace belongs" aka G-D) Every "King" that is stated [in the stories of Daniel] are not holy, except for this (Daniel 2:37), "You King, King of kings." In fact, it is like every other nickname [of G-D].

The reason the Rambam explicitly talks about these names of G-D is because there is an argument in the Gemara or among Rishonim whether or not each one of these names are considered holy or not. Even within these opinions there is an argument about which specific names of G-D in these stories are considered holy or not (e.g. some hold that yud kay vav kay is holy even in these stories). It is important to note that the Rambam seems to be saying that even the seven names stated in the second halacha of this Perek would be considered not holy in these stories where all of G-D's names are considered not holy. Showing that in these stories, none of the names every refer to G-D, but rather to either angels or idols, except for the stated exceptions.           

Rambam Yisodei HaTorah Perek 6 Halacha 8: Holy Writings

כתבי הקדש כולן ופירושיהן וביאוריהן אסור לשורפם או לאבדם ביד והמאבדן ביד מכין אותו מכת מרדות. במה דברים אמורים בכתבי הקדש שכתבם ישראל בקדושה אבל (אפיקורוס)מין ישראלי שכתב ספר תורה שורפין אותו עם האזכרות שבו. מפני שאינו מאמין בקדושת השם ולא כתבו (לשמו) אלא שהוא מעלה בדעתו שזה כשאר הדברים והואיל ודעתו כן לא נתקדש השם. ומצוה לשורפו כדי שלא להניח שם (לאפיקורוסים)למינים ולא למעשיהם. אבל (עובד כוכבים)גוי שכתב את השם גונזין אותו. וכן כתבי הקדש שבלו או שכתבן (עובד כוכבים)גוי יגנזו:

All holy writings, their commentaries and their explanations are forbidden to be burned or destroyed with the hand (directly). One who destroys them with his or her hand receives Rabbinic lashes. What types of [holy writings] are we speaking of? Holy writings that a Jew wrote with holiness (holy intentions). However, if a heretical Jew writes a Sefer Torah, [that Sefer Torah] is burnt along with the divine names [written] in it. [The reason the Sefer Torah is burnt] is because [the heretical Jew] does not believe in the holiness of G-D's name and only writes [the Sefer Torah] with the thought that [the Sefer Torah] is like any other thing (e.g. like the Odessy). Since his or her thinking is like this (that the name of G-D and the Sefer Torah have no special holiness) G-D's name is not [considered] holy [in this situation] and it is a commandment to burn it (the Sefer Torah written by the heretical Jew) in order that we not leave G-D's name to heretics and their deeds. However, a non-Jew who writes G-D's name, that [name] must be buried. Also, holy writings that they own or that were written by a non-Jew must be buried.     

(All corrections were made based on the text of the Rambam Frankel)

This halacha can tell us something that I hinted at in the last halacha. If a believing Jew writes any holy writings: commentaries, Chumash (five books of Moses), or any name of G-D, it is considered holy merely with their intentions. However, if a Jew who does not believe in G-D writes any of these things then it is impossible for him or her to use their intentions to infuse that object with holiness.

On the other hand, if a non-Jew writes the name of G-D it seems like we are worried that they can infuse their writings with holiness. Why? Because non-Jews can believe in G-D. If a non-Jew believes in G-D, then if he or she writes the name it has the same amount of holiness that a name written by a Jew has. The reason we must bury these writings has nothing to do with the reason we burn a heretics writings. The only reason we bury a non-Jew's writings is because we are in doubt if he or she actually believes in G-D. Therefore, we must treat their writings as we treat a Jews writings and bury them and not burn them.     

Rambam Yisodei HaTorah Perek 6 Halacha 7- Destroying Stones of The Mizbaiach (Alter), Temple, or Temple Courtyard

הסותר אפילו אבן אחת דרך השחתה מן המזבח או מן ההיכל או משאר העזרה לוקה שנאמר בעבודת כוכבים כי את מזבחותם תתוצון וכתוב לא תעשון כן לה' אלהיכם. וכן השורף עצי הקדש דרך השחתה לוקה שנאמר ואשריהם תשרפון באש וכתיב לא תעשון כן לה' אלהיכם:


If someone removed even one stone, in a destructive manner, from the Alter, the Temple or from the rest of the temple courtyard he or she is given lashes for it says with [regard to] Idol Worship (Shemos 34:13) "Their alters you shall break apart" and it writes (Devarim 12:4) [with regard to destroying Idol Worship objects] "You shall not do this to Hashem, your G-D." Also, someone who burns sanctified wood in a destructive manner receives lashes, for it says (ibid 3) "And their sacred trees shall you burn" and it says (Ibid 4) "You shall not do this to Hashem, your G-D." 


In this halacha the Rambam moves on to talk about a Chilul Hashem (desecration of G-D's name) that is no longer focusing on G-D's written name. This halacha teaches us that someone must destroy sanctified objects in a malicious manner in order to be punished for transgressing this halacha. Furthermore, it seems like it must be in a malicious manner and directed towards G-D, if it is just to anger other Jews, perhaps it would not be a transgression of this halacha (This is my own thought based on the pasuk that is brought). However, if you take a stone from the Temple and use it to build a house, or if you burn a fire to keep warm using sanctified wood, you are not transgressing this commandment. Chilul Hashem requires a type of malignant behavior that displays a persons disdain for G-D. Someone needs to show the same hatred to G-D that G-D shows toward Idol Worship in order for this halacha to apply to them. 


This idea can allow us to understand how rare it is to find a true apikores (someone who rebels against G-D). Most people in the Jewish religion nowadays either do not believe in G-D or they believe in G-D and try to follow his commandments or what they perceive as his commandments. It is very rare to find someone who says that they believe in G-D and they hate Him and specifically go against His will. From the people I have met there seems to be certain general categories of how people act in the Jewish religion. Firstly, there are those who do not believe in G-D. Secondly, there are those that believe in G-D, but they do not believe most of what Orthodox Judaism says is truly His will. Finally, there are those who believe that what Orthodox Judaism says is His will is actually His will. The first category can do anything against G-D's will and it is not a true Chilul Hashem or an act of an apikores because they do not believe G-D exists, so there is no ill will towards G-D. The second category has people who believe they are following G-D's will and this is true of the third category as well. A true apikores can only come from the second or third category and finding people who believe in G-D and hate Him is rare. Most people, nowadays, just stop believing in G-D if they don't want to follow His will. 

Rambam- Yisodei HaTorah Perek 6 Halacha 6: How To Get Rid of A Vessel With G-D's Name On It

First, I would like to apologize to anyone who cares that I have not been writing lately. I have been extremely busy with medical school. So, here is the next halacha in the Rambam that I am up to on my blog:

כלי שהיה שם כתוב עליו קוצץ את מקום השם וגונזו. ואפילו היה השם חקוק בכלי מתכות או בכלי זכוכית והתיך הכלי הרי זה לוקה אלא חותך את מקומו וגונזו. וכן אם היה שם כתוב על בשרו הרי זה לא ירחץ ולא יסוך ולא יעמוד במקום הטנופת. נזדמנה לו טבילה של מצוה כורך עליו גמי וטובל ואם לא מצא גמי מסבב בבגדיו ולא יהדק כדי שלא יחוץ שלא אמרו לכרוך עליו אלא מפני שאסור לעמוד בפני השם כשהוא ערום:

A vessel that has G-D's name written on it [can only be disposed of] if one cuts out the name and then buries it (the piece with the name). Even if G-D's name is carved into a metal vessel or a glass vessel and [the vessel is melted] the [person who melted the vessel] receives lashes, rather cut out its place and bury it (the place with the name). Also, if G-D's name is written on a person's skin, then he can not wash, moisturize, or stand in a place with garbage. If it is time for him to do a commandment type of bathing, he should wrap a reed-rope on [the area G-D's name is written] and bathe. If he can't find a reed-rope then he should wrap [the area with G-D's name] with his clothing. However, it is not that he is wrapping [the garment around the area of the skin] in order that the area not be cleaned, rather the only reason they say (the Chachamim of the Gemara in Shabbos 120a) that [G-D's name needs] to be wrapped is because it is forbidden to be in the presence of G-D's name naked. 

This halacha shows that writing and carving are considered the same act. Whether an object was written on with a pencil, which is extrinsic to the object, or someone carved the name of G-D with a knife into the vessel, which is intrinsic to the object, these both constitute acts of writing out G-D's name in a way that the name is holy, if it was written with the proper Kavanah (intention). However, this is not always the case, there are many times where carving is not considered the same as writing. However, that will be seen in later halachas in the Rambam if I ever get there on this blog.  

Rambam Yisodei Hatorah Perek 6 Halacha 5: Names Of G-D That Can Be Erased

שאר הכינויין שמשבחין בהן את הקב"ה כגון חנון ורחום הגדול הגבור והנורא הנאמן קנא וחזק וכיוצא בהן הרי הן כשאר כתבי הקדש ומותר למוחקן:
Other nicknames that [people use] to show praise to G-D with them, for example, Gracious and Merciful (Shemos 34:6)

ו  וַיַּעֲבֹר יְהוָה עַל-פָּנָיו, וַיִּקְרָא, יְהוָה יְהוָה, אֵל רַחוּם וְחַנּוּן--אֶרֶךְ אַפַּיִם, וְרַב-חֶסֶד וֶאֱמֶת.

6 And the LORD passed by before him, and proclaimed: 'The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;

The Great, The Mighty, and the Awesome (Devarim 10:17)

יז  כִּי, יְהוָה אֱלֹהֵיכֶם--הוּא אֱלֹהֵי הָאֱלֹהִים, וַאֲדֹנֵי הָאֲדֹנִים:  הָאֵל הַגָּדֹל הַגִּבֹּר, וְהַנּוֹרָא, אֲשֶׁר לֹא-יִשָּׂא פָנִים, וְלֹא יִקַּח שֹׁחַד.

17 For the LORD your God, He is God of gods, and Lord of lords, the great God, the mighty, and the awful, who regardeth not persons, nor taketh reward.

The Faithful (Devarim 7:9)

ט  וְיָדַעְתָּ, כִּי-יְהוָה אֱלֹהֶיךָ הוּא הָאֱלֹהִים:  הָאֵל, הַנֶּאֱמָן--שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְו‍ֹתָו, לְאֶלֶף דּוֹר.

9 Know therefore that the LORD thy God, He is God; the faithful God, who keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations;

Jealous (Shemos 20:4)

ד  לֹא-תִשְׁתַּחֲוֶה לָהֶם, וְלֹא תָעָבְדֵם:  כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ, אֵל קַנָּא--פֹּקֵד עֲו‍ֹן אָבֹת עַל-בָּנִים עַל-שִׁלֵּשִׁים וְעַל-רִבֵּעִים, לְשֹׂנְאָי.

4 thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;

Strong (Yirmiyahu 50:34)

לד  גֹּאֲלָם חָזָק, יְהוָה צְבָאוֹת שְׁמוֹ--רִיב יָרִיב, אֶת-רִיבָם:  לְמַעַן הִרְגִּיעַ אֶת-הָאָרֶץ, וְהִרְגִּיז לְיֹשְׁבֵי בָבֶל.

34 Their Redeemer is strong, the LORD of hosts is His name; He will thoroughly plead their cause, that He may give rest to the earth, and disquiet the inhabitants of Babylon.

and similar names are like other words in the holy [language] and they are permitted to be erased.

The question to ask here is why are these names of G-D allowed to be erased, but the names stated in the second halacha are not allowed to be erased? In short, the names in the second halacha refer to G-D himself. They are descriptions (except yud hey vav hey) of G-D, but they are not admirations or praises.

However, the names referred to in this halacha are purely names associated with praise. No one who speaks with G-D uses these names solely to refer to G-D, but they use these names to praise and show admiration towards G-D. As we see in the Gemara in Berachos (33b):

A certain [reader] went down in the presence of R. Hanina and said, O God, the great, mighty,
terrible, majestic, powerful, awful, strong, fearless, sure and honoured. He waited till he had
finished, and when he had finished he said to him, Have you concluded all the praise of your
Master? Why do we want all this? Even with these three that we do say, had not Moses our Master
mentioned them in the Law and had not the Men of the Great Synagogue come and inserted them
in the Tefillah, we should not have been able to mention them, and you say all these and still go on!
It is as if an earthly king had a million denarii of gold, and someone praised him as possessing silver
ones. Would it not be an insult to him? (Translation from Soncino Gemara)


It seems to me that the names in the second halacha are names we use to refer to G-D either because that is His name (Yud hey vav hey) or they are descriptors of G-D. However, the names in this halacha are how we relate to G-D. We see G-D as Awesome, Merciful, Faithful, Great, Powerful, etc because this is how we perceive Him.

If we were not here G-D would still be Shaddai, Tzivaos, EL, Yud Hey Vav Hey, Elokim, Alef Dalet Nun Yud, Eloka. However, if human's were not around He could not be described as Merciful, Gracious, Mighty, Awesome, Faithful, etc because these are human praises. Therefore, these names are not as inherently descriptive of G-D.

Rambam Yisodei Hatorah Perek 6 Halacha 4: When Part Of G-D's Name Is Already Written

כתב אל"ף למ"ד מאלהים יו"ד ה"א מיהוה אינו נמחק. ואצ"ל יה שהוא שם בפני עצמו. מפני שזה השם מקצת שם המפורש הוא. אבל הכותב שי"ן דל"ת משדי צד"י בי"ת מצבאות הרי זה נמחק:
If the Alef and Lamed from the word Elokim is written or the letters Yud and Hey from the word Hashem (spelled yud kay vav kay) you can not erase them. You don't even need to mention Yud and Hey because it is a name (of G-D) by itself, because it is the shortened version of the explicit name. However, if the Shin and Dalet from Shakai or Tzadi and Beis from Tzivakos (is written) these can be erased (before the name is completed). 

This is, seemingly a simple Rambam. The Alef Lamed and Yud Hey can be names of G-D by themselves. However, the SHin Dalet and the Tzadi beis are not names in and of themselves. Therefore, it makes sense that one group, the group that the shortened version is a name of G-D in and of itself, can not be erased. However, the letters that do not refer to G-D by themselves are allowed to be erased.

There is still a question to be asked, why are these two letters Yud Hey or Alef Lamed not allowed to be erased based on the idea that they can refer to G-D in and of themselves? If they are not allowed to be erased they should have been stated in the Rambam's earlier halacha that talks about names that are not allowed to be erased. If they are allowed to be erased then it should not matter that the intention was to complete them to the full name of Hashem (Yud kay vav kay) or Elokim.

I think the answer teaches us something about kedusha (holiness). The whole reason these names are holy is because we have the intention of writing them out in their full name. Yes, the shorthand version should be allowed to be erased because it is not the main name of G-D. However, it is our intentions that give this name holiness. Holiness only comes through the thoughts and actions of people connected with something that has inherent holiness. It is the combination of the two that bring about holiness. If you are lacking any inherent meaning then no matter how much a person wants it to be holy, it is impossible for that object to be holy (like the tzadi beis that has no holy meaning). This is why the Tzadi Beis is allowed to be erased, but the Yud hey is not.

Rambam Yisodei Hatorah Perek 6 Halacha 3: Erasing a Prefix or Suffix to G-D's Name

כל הנטפל לשם מלפניו מותר למוחקו כגון למ"ד מליהוה ובי"ת מבאלהים וכיוצא בהן אינן כקדושת השם. וכל הנטפל לשם מאחריו כגון ך' של אלהיך וכ"ם של אלהיכם וכיוצא בהן אינם נמחקים והרי הם כשאר אותיות של שם מפני שהשם מקדשם. ואע"פ שנתקדשו ואסור למוחקם המוחק אלו האותיות הנטפלות אינו לוקה אבל מכין אותו מכת מרדות:

Anything added infront of the name [of G-D] is allowed to be erased. For example, the letter Lamed in the word "to G-D" (Lamed means to) or a Beis from the word "with G-D" (Beis means with) and similar [additions] are not holy like the name [of G-D itself]. [However,] Anything added on to [G-D's] name at the end, like the kaf at the end of "your G-D (singular)" (kaf means your, singular) and the kaf mem at the end of "your G-D (plural)" (kaf mem means your, plural) and everything like it, are not allowed to be erased and they are like every other letter in [G-D's] name because [G-D's] name makes them holy. Even though they are considered holy and it is forbidden to erase them (the letters at the end, the suffix), a person who does erase them does not receive lashes [from the Torah], but he/she does receive Rabbinic lashes.

The name of G-D is given a special status, a holy status, as we have discussed in the previous halachas of the Rambam. However, what about different letters that come to be added onto the holy names of G-D? The Rambam tells us that if we erase a prefix to the name of G-D, that is allowed, but a suffix is forbidden. Why the distinction?

I think the answer can be derived from the same idea as to why the name of G-D is holy and why it is, therefore, not allowed to be erased. The name of G-D is not allowed to be erased because the one who erases it shows disdain for G-D and a rebelliousness towards G-D. A person who erases a prefix does not show this same disdain. The prefix of a lamed or a beis means to and with, respectively, they are both prepositions. A preposition is a word that shows the spatial (space), temporal (time), or logical relationship of its object to the rest of the sentence. Thus, a preposition does not define G-D in any way, it just allows a sentence to flow. There is no inherent value or meaning to a preposition. However, the suffix of a kaf or kaf mem means your (singular) and your (plural). This suffix defines the word G-D. The word no longer means G-D, but your G-D. It now identifies the idea that you believe G-D is YOUR G-D. A person who erases this suffix is still being rebellious and showing disdain for G-D. The person who erases this suffix is implying that he or she does not want G-D to be his or her G-D. Therefore, it is forbidden to erase the suffix, but not the prefix.

If this is true, why then does a person not get lashes from the Torah? This is because the act that is forbidden by the Torah is to erase the name of G-D. Here, although you are showing disdain, you still are not erasing the actual name of G-D, nor even erasing one letter that, effectively, erases the name of G-D (changes the meaning of the word to not be referring to G-D anymore). The only reason this extra letter is off limits is solely because it is attached to G-D's name. Therefore, there are no lashes from the Torah when erasing this letter. However, the Rabbis recognized the disdain a person was showing and, therefore, proclaimed that such a person would still get Rabbinic lashes.

Rambam Yisodei Hatorah Perek 6 Halacha 2: Which Names of G-D are Forbidden to Erase

ושבעה שמות הם. השם הנכתב יו"ד ה"א וא"ו ה"א והוא השם המפורש. או הנכתב אדני. ואל. אלוה. ואלהים. ואהיה. ושדי. וצבאות. כל המוחק אפילו אות אחת משבעה אלו לוקה:

There are seven names [that are forbidden to be erased]. The name written with a yud-hey-vav-hey, this is the explicit name (Shem Hamefurash) or if it is written as Alef-dalet-nun-yud, EL, Eloha, Elohim, Eheyeh (In Rambam Frankel), Shadai, and Tzivaos. Anyone who erases even one letter from these seven [names is punished with] lashes.

The Rambam here is quoting the Gemara in Shevuous 35a where it basically says what the Rambam says, verbatim. However, the Rambam (The Guide for the Perplexed Part 1 Chapter 61) discusses the names of G-D a little more in depth. I think it is appropriate to bring down his words here:

IT is well known that all the names of God occurring in Scripture are derived from His actions, except one, namely, the Tetragrammaton, which consists of the letters yod, hé, vau and hé. This name is applied exclusively to God, and is on that account called Shem ha-meforash, "The nomen proprium." It is the distinct and exclusive designation of the Divine Being; whilst His other names are common nouns, and are derived from actions, to which some of our own are similar, as we have already explained. Even the name Adonay, "Lord," which has been substituted for the Tetragrammaton, is derived from the appellative "lord"; comp. "The man who is the lord (adone) of the land spake roughly to us" (Gen. xliii. 30). The difference between Adoni, "my lord," (with ḥirek under the nun), or Adonay (with kameẓ), is similar to the difference between Sari, "my prince," and Saraï, Abraham's wife (ib. xvi. 1), the latter form denoting majesty and distinction. An angel is also addressed as "Adonay"; e.g., "Adonay (My lord), pass not away, I pray thee" (ib. xviii. 3). I have restricted my explanation to the term Adonay, the substitute for the Tetragrammaton, because it is more commonly applied to God than any of the other names which are in frequent use, like dayyan, "judge," shadday, "almighty," ẓaddik, "righteous," ḥannun, "gracious," raḥum, "merciful," and elohim "chief" all these terms are unquestionably appellations and derivatives. The derivation of the name, consisting of yod, hé, vau, and hé, is not positively known, the word having no additional signification. This sacred name, which, as you know, was not pronounced except in the sanctuary by the appointed priests, when they gave the sacerdotal blessing, and by the high priest on the Day of Atonement, undoubtedly denotes something which is peculiar to God, and is not found in any other being. It is possible that in the Hebrew language, of which we have now but a slight knowledge, the Tetragrammaton, in the way it was pronounced, conveyed the meaning of "absolute existence." In short, the majesty of the name and the great dread of uttering it, are connected with the fact that it denotes God Himself, without including in its meaning any names of the things created by Him. Thus our Sages say: "'My name' (Num. vi. 27) means the name which is peculiar to Me." All other names of God have reference to qualities, and do not signify a simple substance, but a substance with attributes, they being derivatives. On that account it is believed that they imply the presence of a plurality in God, I mean to say, the presence of attributes, that is, of some extraneous element superadded to His essence. Such is the meaning of all derivative names: they imply the presence of some attribute and its substratum, though this be not distinctly named. As, however, it has been proved, that God is not a substratum capable of attributes, we are convinced that those appellatives when employed as names of God, only indicate the relation of certain actions to Him, or they convey to us some notion of His perfection.

So we see that the name yud-hey-vav-hey is the true name of G-D that has no KNOWN meaning. However, all other names come to describe some action that G-D performs. With this in mind I will try to explain why these names are specified and not any others.

As Rambam points out, the yud-hey-vav-hey name of G-D is THE true name of G-D with no ulterior meaning, therefore, it is clear why erasing this name should be included in the prohibition of erasing G-D's name.

The truth is, there is one principle guiding this law that is pointed out time and again by the commentators and the Gemara itself. When a person writes the name of G-D it is forbidden to erase it. Why then does it specify these 7 names? Because, these seven names are used, almost exclusively, to refer to G-D. It is true that once and awhile someone might write these names referring to things other than G-D, but since the common usage of these words is to refer to G-D it is forbidden to erase them. I guess the idea of going after the majority (Rov) is the effective rule when dealing with erasing letters of G-D's name.

As will be pointed out in Halacha five of this chapter, other names of G-D are allowed to be erased. Why? Because they are less often used to refer to G-D and are more often used to refer to other things.

The reason for this law, it seems, is because we can not be cavalier with G-D. We need to always have a sense of awe whenever we deal with G-D. Therefore, even when we are writing G-D's name, we must be conscious of what we are doing. Matters dealing with the divine are no light matter. We need to show G-D respect in every aspect possible.

I think that the reason this law is included in the section of the Rambam which deals with the foundation of Judaism is because it teaches us that we need to realize G-D encompasses every aspect of our lives. No matter how minute the situation, we can never forget about G-D.