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Some posit that the Rambam’s philosophical side was only a surface-level response, and only to give answers that people with questions could accept. They point out the Rambam’s statement (Me’ila 8:8) strongly advocating fulfilling the mitzvot with simplistic compliance. However, even there, he started true to his approach by noting the need for an individual to contemplate matters. He also began Mishneh Torah with the mitzva to know Hashem (Yesodei Hatorah 1:1), which undeniably indicates [intellectual investigation].
We cannot view the absolute conclusions of Moreh Nevuchim regarding practical mitzvot and regarding the [statements of] Chazal, as being addressed to "external people." That which he says that the wisdom of philosophy was lost to the Jewish people because of persecution (Moreh Nevuchim 2:11) is also telling. This would be a blemish in the pursuit of truth, something that he stresses in relation to Hashem and service of Him. Actually, just as the Rambam mandated philosophical inquiry for those who are fit for it, so he rejected it for those who are on not fit, calling it "destructive gazing" (based on Shemot 19:21). (He used p’sukim figuratively here, as in Moreh Nevuchim.)
The Rambam’s versatility stems from his understanding of the multi-faceted nature of Hashem’s Oneness, and from his perception of the world as a stone hewn from the "tzur" (Rock) that testifies on its source (Moreh Nevuchim 1:16). Seeing Hashem as the source of knowledge and wisdom dictates to man that he is to walk in His path. He saw intellect as the divine part of man (Introduction to his commentary to Seder Zeraim). In Mishneh Torah (Yesodei Hatorah 8:1), regarding the Revelation at Sinai, he rejects the attempt to base Judaism on the pillar of miracles, but establishes it on spiritual seeing. His reference to eyes seeing and ears hearing must be taken figuratively. In that context (and in Iggeret Teiman), he mentions the inherited element of faith which guarantees eternal trust in Hashem, Moshe, and Jewish continuity. Iggeret Teiman also speaks about Torah as providing people according to merit.
The Rambam set forward that the World to Come is for the delight of perceiving the Divine (Introduction to Sanhedrin 10). This contains the central point of human aspiration. However, intellectual understanding of Hashem’s essence must go hand-in-hand with the 13 Attributes, which comprise Hashem’s moral elements (Moreh Nevuchim 1:54). The demand for accurate understanding is important in ethics as well (see Commentary to Berachot regarding "study brings to action" – Megilla 27a).
The demand for perfect ethics exists, but it should not become a tool for society. If we did, it would enslave everyone in pursuit of material success. It is also not the focal point of man’s service, as it is supposed to be attained naturally. Rather, it is a natural, practical expression of man focusing his life around intellect.
The Rambam’s approach (Introduction to Zeraim) to the masses of simple people is interesting and consistent with the concept of am ha’aretz (literally, the people of the land). He does not negate their existence, but acknowledges the complementary relationship between simple and complete man, and delineates roles for each.
This leads into his approach to the Days of Mashiach. He does see a need for altered rules of nature in those times – the world acts in the manner it was accustomed to (Melachim 12:1), just that this will happen in an ideal way. This impacts on our daily lives. We work in partnership and divide jobs. We concentrate on our connection to people of stature and co-opt mundane life for lofty goals.
Moreshet Shaul (51)
Various Rabbis
41 - MORESHET SHAUL: TWO ELEMENTS TO WORK ON – PART III
42 - MORESHET SHAUL: OVERVIEW OF THE RAMBAM’S APPROACH
43 - MORESHET SHAUL: THE STUDY OF CHUMASH
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Moreshet Shaul Hashem Is your Shadow – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 420 – an address from 1941
P'ninat Mishpat A Non-Contractor in Changing Times – part I
(based on ruling 85128 of the Eretz Hemdah-Gazit Rabbinical Courts)
Moreshet Shaul Our King on Rosh Hashana, Our Father on Yom Kippur.
Based on Aroch Siach, p. 221 (Rav Shaul Yisraeli)
P'ninat Mishpat A Non-Contractor in Changing Times – part II
(based on ruling 85128 of the Eretz Hemdah-Gazit Rabbinical Courts)
Moreshet Shaul Hashem Is your Shadow – part II
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 420 – an address from 1941
Parashat Hashavua Happiness for the Right Reasons
[With painful longing, we share these divrei Torah from our co-Rosh Kollel for close to 40 years, Harav Moshe Ehrenreich zt”l.]
