Earlier this week we explored the interplay between “Yafet” – representing the artistic and cultural faculties of humanity – and the religious dimension symbolised by “Shem”. We did so primarily through the perspective of Rabbi S. R. Hirsch who taught that the arts and aesthetics hold substantial positive value for humanity, but only when influenced by and “dwelling within” the tents of Shem.
This post will attempt to examine the dynamics of the ideological clash between Maccabees and Hellenists from the perspective of Rambam. This is of particular interest since Rambam – one of Judaism’s primary sources concerning philosophy and theology – is remarkably silent when it comes to the ideological battles of the Chanukah era. Even though such ideological divergences are emphasised in prior Rabbinic sources. Additionally, it is evident throughout his writings that Rambam possessed a healthy respect for many aspects of Greek philosophy, albeit as we will discuss, from an earlier era. What did he see as being the key differences between Greek thought and Judaism? And could any of these ideological tensions have been at play in the Chanukah story?
While it is true that Rambam enthusiastically embraced many aspects of Greek philosophy and science which represented in his day (and for many centuries after), the main framework and template for understanding the world, he does make some crucial qualifications.
At the conclusion of Rambam’s explanation of the concept of miracles as having been built into nature at the world’s creation, he presents a simple summary of his fundamental agreement and disagreement with Aristotle. Rambam explains that, with regard to the functioning of the physical world according to its natural order, he broadly follows the Aristotelian structure of fixed, immutable and eternal rules of nature – that God instituted the rules of nature and doesn’t plan to breach them. In fact, the wisdom contained within the functioning of the universe bears testimony to God’s supreme wisdom. Nevertheless, the same section of Moreh Nevuchim also firmly rejects Aristotle’s understanding of the world as having existed eternally in the past, with God merely ensuring its existence.
Aristotelian theory, as presented by Rambam, held that God cannot be said to have created the universe at any one specific point in time, but rather constantly and eternally causes the world to exist. According to Aristotle’s understanding therefore, God is not free to in any way influence the physical world which emanated from Him.
Rambam addresses the concept of miracles in two of his works – both of which emphasise how all miraculous occurrences were built into the natural order at the time of creation – based on God’s knowledge of the future. In Moreh Nevuchim, Rambam cites a midrashic teaching to support his understanding that “When God created this existence and established all of its nature, He placed within the physical world that all miracles too would occur.”
Then in his commentary to Avot, he states further that the ten miraculous phenomena – such as Moshe’s staff and the mouth of the earth that swallowed Korach – were said to have been formed already during the days of creation because:
The Sages did not believe in the constant renewal of God’s will, but at the beginning of Creation [God] put the nature of things into the world, both the way in which things should act regularly—this is “nature”—or the abnormal manner in which they should act rarely—this is a “miracle.”
For Aristotle however, who opposed the very notion of creation in time by a freely-acting God, there is no scope within the rigid rules of nature for any miracles, providence or revelation. For this reason, Rambam considers that such an Aristotelian system renders the entire Torah void.
How might this relate back to Chanukah?
It must be borne in mind that Greek philosophical thought of the Hellenic Chanukah era had evolved somewhat from the Classical era of Aristotle. Nevertheless, and without wanting to get too involved, there were strong trends of similarity in the way that major Hellenist philosophical groups such as the Epicureans understood God as no longer involved in any meaningful way in the functioning of His Creation. Aristotle’s thought too remained highly influential right the way through to, and beyond, Rambam’s era.
As we explained in the previous Chanukah post, within the worldview of R Hirsch, Noach’s prophecy implies that the ideology of Yafet (of which the Greeks are a primary element) is not to be viewed as an entirely negative contribution to humanity – but rather as containing positive potential when correctly harnessed to the Torah’s teachings – ie when it “dwells in the tents of Shem”.
Similarly, we can suggest within Rambam’s worldview, that the Greek-Aristotelian conception of steady and unbreakable natural laws emanating from a single source is to be embraced. As Rambam writes, reflecting upon the beauty and wisdom inherent in the universe can lead one to fear and love of God and appreciation of His wisdom.
Rambam believed that Aristotle’s methodology for analysing the world was extremely beneficial, and could lead to recognition and knowledge of the Single God of the Torah. Rabbi Jonathan Sacks wrote how monotheism and the Torah’s description of God creating the world:
“made science possible. No longer was the universe seen as unpredictable. It was the work of a single, rational, creative will.”
Others have noted how science has particularly flourished in societies based on monotheistic belief. Only if one perceives the world as an organic whole designed by a single Creator, can one analyse and develop meaningful theories as to how it all functions together.
But this acceptance and approval of Yafet’s systematic understanding of the natural order is only proper when placed in the correct context of creation in time – an acceptance of God’s creation of the universe with all of the accompanying implications for providence and miracles. If this is correct, then for Rambam too the ideological conflict between the Jews and the Greeks was not a total rejection of Greek thought, but rather represented an attempt to reposition the beneficial aspects of Yafet firmly within the tent of Shem as the verse advises. So that, as Rambam demands, appreciation of the structure, wisdom and beauty of the universe can lead to the further comprehension of the Creator who freely designed it.
Perhaps this can explain the strong emphasis we find in Rambam’s Laws of Chanukah on publicising miracles. Particular attention is paid by Rambam at the start of his discussion of Hilchot Chanuka to the miraculous aspects both of the deliverance from the Greeks and its connection to the miracle of the oil. At the conclusion of these laws Rambam teaches that the mitzvah of the Chanukah light holds particular importance as it makes God’s miracles known.
According to the ideas highlighted in this post, it is the capacity of God to have introduced miracles into the natural order which represented the crucial distinction, for Rambam, between Jewish and Greek ideologies. For Rambam therefore, so-called “Greek” truths and appreciation of the wisdom and beauty inherent in the world can and must lead us towards understanding, appreciation and love of its Creator.
Devoid of Shem’s guidance this wisdom loses its deeper meaning and utility. Rather than leading to a warm appreciation of and relationship with the Creator, scientific and philosophical wisdom outside the tent of Shem becomes cold, detached speculation and knowledge. In such a system of thought, God can be relegated to an eternal but irrelevant and limited cog in the eternal wheel of existence – rather than the Source of the wisdom - who freely created and interacts with the world.
First posted to Facebook 16 December 2020, here.
