Maimonides

Human perfection cannot be achieved only through intellectual and spiritual development, but requires companionship and physical intimacy.

God encounters the primordial תֹהוּ וָבֹהוּ (tohu and bohu), dividing it into its constituent parts and reshaping it into a wiser, more orderly world, a task entrusted to humans thereafter.

Jeremiah urges Judah to submit to Babylon while Hananiah claims that Babylon will soon fall. Both use the same prophetic tropes to convince their listeners. Maimonides reads this story as a blueprint for distinguishing true prophets from false ones.

The Torah is often used to highlight various ethical values while its many ethically problematic commandments are ignored or explained away. Is there a way to treat the Torah as a moral authority while honestly confronting the ethical issues it raises?

The answer, or lack thereof, teaches us something important about the meaning and limits of divine revelation.

Deuteronomy promises the Israelites that God will continue sending prophets “like Moses.” But if the Torah’s legislation cannot be adjusted, what is the role of later prophets? And how can all the changes to Torah law made by the rabbis be justified?

When the State of Israel was established, the leading figures in religious Zionism had to justify Israel’s right to conscript soldiers using Jewish legal sources.

Baruch Spinoza was excommunicated for his controversial beliefs about Judaism, including his rejection of the tenet of Mosaic authorship. However, Spinoza’s real originality is his radical and innovative claim that the origin of the biblical texts holds great significance for how they are to be read and interpreted.

Like many traditions with a long historical pedigree, Judaism has inherited its share of texts with racial bias. Failure to acknowledge this is one reason for prevalent conscious and subconscious racist views that can be found in the American Orthodox Jewish community—the community of which I am a part—which sometimes reveal themselves in overt statements and actions.

The Torah is clear that God refuses to allow the exodus generation to enter the land as a punishment for their sinful reaction to the spies’ report. Maimonides, however, argues that the punishment was a ruse; God never intended to allow that generation to enter the land.

Who needs the Tabernacle? What is the purpose of sacrifices? Maimonides and Nahmanides have radically different answers to these questions, reflecting a core debate about the nature of Judaism and the purpose of its rituals.

Why does God need an opulent dwelling, with precious metals and jewels, and priests with lush colored outfits? According to Maimonides, God doesn’t; it is we who need it.

It is often said that monotheism is one of Judaism’s greatest contributions to Western culture; however, it is far from clear that the Hebrew Bible is monotheistic. What is monotheism and when did it first develop?

Some contemporary scholars have argued that Maimonides only meant to claim for the masses that God revealed to Moses the Torah as we have it today, that he himself could not have accepted the Divine authorship of Torah since it is incompatible with his philosophical principles. Yet, a correct understanding of Maimonides yields no such incompatibility, and, indeed, there is to no reason not to take him at his word.

Even those who categorically deny that God has form, is composed of matter, is visible, or is subject to the constraints of time and place, cannot seem to relinquish the notion that God speaks precisely as described in the Bible.

It seems unethical for God to deny Pharaoh free will and then punish him for his actions. Rashi, Nahmanides, and Maimonides all struggle with this problem, and each assumes that even Pharaoh deserves to be treated fairly.^[1]

Although incest taboos are found in the majority of cultures, medieval Jewish thinkers found this to be an insufficient explanation for the Torah’s prohibitions. 

A medieval Jewish philosophical perspective on the revelation at Sinai and Mosaic prophecy and its modern implications.

“And this is the Torah that Moses Placed Before the Children of Israel”

Maimonides, in his Guide of the Perplexed, portrays sacrifices as a ruse to repudiate idolatrous practices prevalent at the time. In Mishneh Torah, however, Maimonides states that the messiah will rebuild the Temple and restore sacrifices just as they once were. How are Maimonides’ two works reconcilable?

The nature of prophecy is perhaps one of the most overlooked questions, but it was critically important to the medieval Jewish philosophers Sa’adia Gaon, Judah Halevi, Ibn Ezra, and Maimonides.

The Bible already expresses ambivalence about Hebrew slavery, the rabbis expand upon it and Maimonides takes the next step, applying the negative evaluation of slavery even to non-Israelites.

Maimonides believes that any story in the Bible with angels is a prophetic vision. Nahmanides calls this position “forbidden to believe” and claims they are real occurrences. Must the Torah be historically true or just philosophically?

The midrashic Parable of the Illuminated Palace centers on Abraham and the existence of God. Maimonides’ interpretation of the parable envisions an Aristotelian Abraham for whom God is a scientific fact.

Already in the time of the Rabbis, Ezekiel’s vision of the chariot was considered to be esoteric knowledge. Although most Jewish exegetes interpret it as a metaphorical teaching about God, Maimonides interpreted it to be about science and astronomy. So why must it be kept a secret? Because Ezekiel was wrong and his science mistaken.

In contrast to Descartes’ theory of animals as automatons, the Torah and rabbinic text express deep concern for animal suffering. One vivid example is the donkey’s rebuke of Balaam, “What have I done to you, that you have struck me?” (Num 22:28).

Numbers 21:16–18 speaks about the Song of the Well, but only records a short snippet. Whereas most commentators assume that the song was simply very short, R. Yehudah HeChasid offers the radical suggestion that the song was actually cut from the Torah and placed in the book of Psalms by none other than King David.

The development of the idea that the Torah has 613 mitzvot: From Talmudic aggada, to geonic liturgy, to medieval enumerations.

Traditional commentators endued certain Torah references with midrashic or esoteric purport in an effort to counteract those who mocked them. But in so doing, they were conceding the mockers’ evaluation of these texts as being, prima facie, inconsequential. Fortunately, source criticism helps us accept these texts without discomfort, obviating the compulsion to interpret them away.