No man is an island? Individualism in Rambam's worldview

The chapter of Judaism Reclaimed which relates to parashat Bemidbar begins by examining how the Torah approaches census-taking, before exploring the delicate balance between individual and communal needs – particularly from Rambam’s perspective. An earlier parashah has already taught us not to undertake a simple headcount “so that there will not be a plague in their counting”. Malbim understands that, as in parashat Ki Tisa, the census here was performed by collecting half-shekel coins. He then offers a rationale: such a census, emphasizing the standing of each family and tribe, bore the potential to undermine the unity and, with it, the national providential protection which the Jewish people merited. This was rectified by each person sending a half-shekel to public funds, symbolising that the individual can become complete only by uniting with others.

Malbim’s emphasis on the importance of community does not always seem to be supported, however, from Rambam’s writings. We cite several passages, such as his advice to a person to flee to the deserts and caves rather than remain in a city of sinners. Rambam’s emphasis on the individual appears to be driven by his understanding of the afterlife: 

“Ultimate perfection, however, pertains to you alone, no one else being associated in it with you in any way…therefore, you ought to desire to achieve this thing, which will remain permanently with you, and not weary or trouble yourself for the sake of others” .

Rambam’s statements, however, must be read in combination with his conclusion in Moreh Nevuchim: the individual’s intellectual connection to God does not by itself represent humanity’s crowning accomplishment. Quoting Yirmiyah, Rambam writes that the purpose of a person’s life should be 

“to comprehend and know Me for I am God who performs kindness, justice, and righteousness in the world, for these I desire”. 

It is not sufficient merely “to comprehend and know Me”—a task limited to gaining an abstract intellectual perception of God. Rather, a person’s ultimate achievement is to understand, internalize, and perform “Godly acts” of kindness. While this conclusion is difficult to reconcile with much of Rambam’s philosophical writings, which focus on the individual’s mission to form an intellectual connection with God, it is apparently more consistent with the model of the “holy men of Judaism” such as Avraham and Moshe, who are revered and acclaimed for their dedication to and assistance of the masses rather than for living lives of secluded contemplation.

Judaism Reclaimed synthesizes Rambam’s range of writings on the individual-community balance and proposes that he might have intended a three-stage process for drawing close to God. Accordingly, his opening Hilchot De’ot advice to distance from evil-doers and writings which endorse seclusion are directed at toward the “common man” who is still taking the initial steps in this journey. This first stage requires isolation from detrimental influences so as to facilitate meditation on and internalization of the Torah and Divine truths. As the isolated individual gradually perceives and connects to God, he undergoes a profound change which leads him to the second stage of his journey toward “ultimate perfection.” The final chapter of Hilchot Teshuvah describes how knowledge and understanding of God’s truths lead one to a deep attachment and “lovesick” obsession with God and His Torah. In Moreh Nevuchim, Rambam explains how this “obsession” it involves the person’s mind constantly being focused on God, despite simultaneous involvement in worldly affairs.

The concluding comments of Moreh Nevuchim, which advise a more public-spirited outlook, are seemingly addressed to one who has achieved the second level, “to comprehend and know Me,” thereby forming the constant mental connection with God. That person can now concentrate on emulating and ‘partnering’ God’s acts of kindness , conditioning and guiding the masses toward a connection with God and His truths.

Judaism Reclaimed proposes that this is the key to unlocking not only inconsistencies in Rambam’s writings, but can also explain some apparently contradictory phenomena from Rambam’s own life. We note and quote how Maimonidean scholars struggle to reconcile the altruistic and public-spirited Rambam with the individualistic philosophical model that he appeared to endorse, suggesting that different periods of his life may correspond to these respective stages of his writings.

The chapter concludes with a fascinating idea from Rabbi S. R. Hirsch on the extent to which people should be involved with or isolated from a community which falls short of their personal standards and values. Drawing on details of Avraham’s living arrangements and locations, R’ Hirsch understands that Avraham sought to balance Yitzchak’s upbringing and education away from the Canaanite influences while still avoiding total isolation. He concludes that education of the young is certainly advantageous in an environment which is generally positive toward the values being imparted. Complete isolation, however, which denies the student all contact with people of contrasting lifestyles and ideas, is a “dangerous educational mistake”: a young person who lacks the chance to compare his parents’ morals and ideals to those of others, is unlikely to appreciate and respect the contrast between the two. This in turn places him at risk of falling to outside influences whenever he first encounters them.

First posted to Facebook 20 May 2020, here.

Censuses, inconsistencies and traditional responses

Over the past couple of years, this forum has regularly featured posts which seek to highlight the speculative methodologies which can be found within some academic source-criticism of the Torah. In a recent comment thread Micha Berger suggested that we should place greater emphasis on showing the “beauty and internal integrity” of the traditional understanding of a Torah revealed in its entirely by God.

The parashah of Bemidbar provides a perfect opportunity to exhibit such an example – an apparent textual inconsistency and idiosyncrasy which contains an exquisite and profound principle. An early chapter of Judaism Reclaimed notes how, in the census of parashat Bemidbar, we find that Ephraim is listed before Menashe when the population of the tribes is enumerated. At the end of the 40 years in the wilderness however, when a new census is recorded in parashat Pinchas, Menashe is now listed ahead of Ephraim.

This is precisely the sort of inconsistency which typically serves as a foundation for biblical scholars to concoct theories of multiple authorship of the Torah – with diverging passages attributed to authors with different goals and priorities. It is instructive, therefore, to witness how the Netziv (Rabbi Naftali Tzvi Yehudah Berlin) addresses this phenomenon in his Ha’amek Davar commentary to the Torah.

The inconsistent presentation of the tribes in the book of Bemidbar, argues Netziv, can only be explained through a profound understanding of an earlier passage in the Torah – in which Ephraim and Menashe are presented to the elderly Ya’akov for a blessing:

“And Joseph took them both, Ephraim at his right, from Israel's left, and Manasseh at his left, from Israel's right, and he brought [them] near to him. But Israel stretched out his right hand and placed [it] on Ephraim's head, although he was the younger, and his left hand [he placed] on Manasseh's head. He guided his hands deliberately, for Manasseh was the firstborn” [Bereishit 48]

Netziv addresses the strange manner in which Ya’akov imparted his blessings to Ephraim and Menashe. While Menashe was the firstborn and therefore the expected recipient of the primary blessing (represented here by Ya’akov’s right hand), Ya’akov repeatedly rejected Yosef’s advice, and switched his hands so that Ephraim, standing on the left, would receive the primary blessing signified by the right hand. Why, asks Netziv, did Ya’akov not simply rearrange his grandsons so that Ephraim would stand on the right, rather than crossing his hands over? The text appears to attribute the change of hands to the fact that Menashe was older (“he [Ya’akov”] switched his hands, for Menashe was the firstborn”), but this is perplexing – the whole purpose of the exercise appears to be to elevate Ephraim above Menashe despite the firstborn status.

According to Netziv, the subtle symbolism adopted by Ya’akov while giving the blessings represents a profound division of roles and responsibilities between Ephraim and Menashe. Ephraim did indeed receive Ya’akov’s right hand upon his head, but this implied that he was being awarded seniority and leadership only for spiritual endeavours (represented by the head, home of the intellect). For matters pertaining to worldly pursuits however, Menashe would retain primacy and his firstborn status would be unaffected.

Indeed, according to the midrashic tradition, Menashe assisted Yosef in his governmental duties. Not only did Menashe act as an interpreter for Yosef (Bereishit Rabbah 91:8), but he was also the messenger when Yosef sent after his brothers to accuse Binyamin (falsely) of stealing Joseph’s favourite cup” (ibid 84:20). Ephraim, on the other hand, is depicted in the Midrash as a man who shared his grandfather Ya’akov’s temperament — quiet and studious. According to the Midrash Tanchuma (Vayechi 6), it was Ephraim who reported Ya’akov’s illness to Yosef because he regularly studied with Ya’akov.

This division of roles, which traces back to Ya’akov’s blessing, can be used to explain the strange inconsistency in order of the Tribes between Bemidbarand Pinchas. The census of parashat Bemidbar takes place with the Jews living in an intensely spiritual and miraculous environment, which featured the daily manna and Miriam’s well. A special cocoon in which they are supposed to absorb quickly the teachings of the Torah and learn how to become a nation of God. In such a spiritual mode of existence it was most relevant to list Ephraim, the ‘spiritual firstborn’, before Menashe. At the end of the book of Bemidbar by contrast, the Jewish people are preparing to leave this miraculous existence and re-enter the realm of standard physical existence – a project which would require skilful political leadership and practical application. The census which was taken in preparation for this entry in the Land of Israel therefore placed Menashe, the ‘natural firstborn’, before Ephraim.

Far from indicating different authors, this inconsistency discloses a dynamic which underpins the sons of Yosef and their roles from the book of Bereishit through until the nation’s entry in the land of Israel.

First posted to Facebook 29 May 2022, here.