THE FIRST CLASS

Just to remind ourselves, Rambam considers the "opinions" enumerated in Hilkhot Yesodei haTorah, the first set of laws in Mishneh Torah, to be the first class of mitsvot. The word "opinions" has gotten some people in trouble, so let’s spend a moment on it. Elsewhere in the Moreh, Rambam mentions the concept of beliefs that are necessary for the masses, even though they might not be completely true. What he meant by that is a topic of debate—some see that as an example of Rambam believing that the esoteric version of Judaism rejected what are presented publicly as tenets of the religion. I feel fairly confident, on the other hand, that Rambam meant that the specific belief is not true as held by the masses, but could be explained in a way that fits both with its public presentation as well as its esoteric truth. We’ll see an example in this chapter, which is why I began with this digression.

Hilkhot Yesodei haTorah discusses issues of God, God’s relationship to the world, the angels, and prophecy. By "opinions" in terms of those things, then, it seems clear to me that Rambam means truths that cannot be proven in tangible ways, since none of the participants in the conversation have direct experience of the subjects of discussion. He places extraordinary religious importance on these issues.

OTHER LAWS, FROM WHEREVER

Then Rambam lists other topics that fall under this category, without specifically mentioning where they appear in Mishneh Torah. The second topic he refers to is study and teaching, which are useful in order to promote "right action" and "correct opinion." Although he doesn’t quite say so, Rambam seems to believe that Torah study promotes proper actions, and that those actions lead to the correct opinions (it is not clear whether study might not also directly provide correct opinion).

Related to the need for study is the requirement to honor those who know the law. While we might have imagined that that respect is required as part of our honor for Torah itself, Rambam gives a more practical reason—that unless we have respect for those who know the Law, we will not listen to them when they give guidance as to opinions and actions. This means, in case it flew by, that Rambam believes it is important to consult with knowledgeable scholars to know what a Jew should do and believe about various issues.

Another element in the commandment to honor scholars, a commandment the Torah expresses by commanding that we rise for those who are elderly, and demonstrate respect for them as well. The Talmud (and Rambam) interpret this verse as demanding respect both for scholars and the elderly, without regard to their scholarship (Rambam even includes non-Jewish elderly in this requirement). Rambam here explains that this commandment is also intended to inculcate the quality of modesty. That means that a part of why we have to demonstrate respect for these others is simply to remind ourselves of the need not to take ourselves too seriously, not to arrogate to ourselves the right to any particular level of respect. There are, of course, other valid reasons to honor the elderly, but the personal experience of stepping outside of oneself is important as well.

OATHS AS INCULCATING A VIEW OF GOD

Swearing in God’s name, not breaking oaths, and not swearing in vain, are all in this group (for Rambam), and are part of the proper awareness of God’s glory. Without a firm belief in His greatness, we would not take those oaths seriously. These laws, however, appear in Hilkhot Shevu`ot (Rambam does not mention this), meaning that the notion of inculcating God’s greatness appears in places other than Sefer haMada as well. Prof. Twersky, ztllh"h, spent much time and effort demonstrating that Rambam’s concern with philosophical issues was spread throughout the Mishneh Torah, not only in the supposedly philosophical sections. This would be one more example, a particularly significant one, since it touches on central notions of Rambam’s worldview.

CALLING OUT TO GOD IN TIMES OF DISTRESS

The next example Rambam suggests is likewise important for several areas of Jewish belief. Rambam mentions the need to call out to God in times of distress, which he says inculcates the correct opinion (which, for Rambam, differs greatly from a necessary belief; the latter could possibly be a belief that the masses need to have a working religion) that God apprehends our actions, and that it depends on Him whether to improve our situation or not. If we change our actions, things will go better, but if we persist in our sinful ways, the calamities will only become worse.

I note this section in particular because it provides yet another example of Rambam inserting the necessity of believing in Divine guidance of the world despite his well-established view that there is no change in God. While the latter opinion would seem to mean that God could not have direct knowledge of human events, the former says clearly and explicitly that He does. It is not even so convincing to me to use my usual view, that by improving our ways we develop a better connection to God, a connection that protects us from calamities. The locution here (and this is the Guide, remember) focuses much more on God’s active involvement.

Rambam then repeats here an interpretation he had given in Mishneh Torah of the verse in Leviticus that refers to the Jews as walking with God "be-qeri." While Rashi there (for contrast) thinks that means "inconsistently," meaning we sometimes perform mitsvot and sometimes not, Rambam interprets the word as meaning "chance." In his reading, the Torah means to warn against construing events that happen to us as just the result of chance. If we do so, that will contribute to our continuing in our wrong opinions and incorrect actions. Therefore, we have been commanded to invoke Him, turn to Him, and call out to Him at every misfortune. I would note that that interpretation appears in Hilkhot Ta`aniyot, so that he included this fundamental notion in the section of the Mishneh Torah devoted to holidays as well.

That is apparently different from the need to use such calamities as spurs to repentance. Rambam mentions the importance of repentance, since all people will sin. Interestingly, when he assumes that people will sin through ignorance, he interprets that as professing a quality or morality that is not true, or through being overcome with desire or anger. Ignorance for Rambam does not seem to include ignorance of the specific law he transgressed (on a fairly technical level), although I cannot explain why. He also, of course, knows that people sin through desire and anger.

REPENTANCE

If people do not realize that by repenting they can improve themselves, they won’t go ahead and do so. Some have taken this comment of Rambam’s to suggest that he did not actually believe in the power of repentance, that he saw it as a necessary belief so that people would improve themselves. I think, however, that his comment is actually meant to prove that repentance fits in the class he is positing in this chapter. If repentance were just the need to change one’s ways after sin (or even to verbally confess and so on), it would fit better in other categories. To fit it into the realm of opinions, Rambam has to explain the belief that underlies it. In those terms, it is the belief in the possibility of personal improvement that is vital—we can recall, although Rambam does not choose to—the story of Elijah b. Avuyah, a top scholar who eventually left Judaism. When urged by hi s student R. Meir to return, he said that he had heard a voice that urged all to repent except for him. Feeling that one is too far-gone for redemption guarantees that redemption will not take place.

OTHER REMINDERS OF REPENTANCE

Rambam includes in this group all the confessions, sacrifices to expiate sin, and the fast days (although these last were probably also included in the requirement to call out to God in times of distress). All of them, in other words, are at least partially there to remind us of the possibility of self-improvement.

It is not clear what Rambam means by this—does he mean that repentance does not really provide atonement? It is hard for me to imagine, unless he thinks that repentance changes who we are, and that that change provides atonement. In any case, I think Rambam is just stressing an element of these requirements that justifies including it in this category.

The inclusion of sacrifices here should also catch out attention. For all that Rambam had lumped sacrifices together as a way to leave the idol worship common at the time of the giving of the Torah, he here gives them a role (at least the expiatory ones) in reminding us of the possibility of change and improvement. If so, Rambam may have seen more inherent value in such sacrifices than in the voluntary offerings of various sorts. We’ll have to watch this when we get up to his discussions of sacrifices. Of course, sacrifices add two more books of Mishneh Torah where he included something of philosophical importance, Avodah and Qorbanot.