Mishneh Torah, Human Dispositions 6-7

Alright, partner, let's dive into some Rambam. This section on Human Dispositions is a masterclass in how our internal world and external interactions shape our spiritual path.

Hook

What if the most righteous thing you could do was to abandon society entirely? The Rambam presents this radical, yet often overlooked, possibility as a legitimate, even necessary, path for spiritual survival.

Context

To fully appreciate the Rambam's ethical framework here, it's helpful to remember his broader philosophical project. Maimonides, in works like The Guide to the Perplexed, posited that the Torah's commandments are not arbitrary divine decrees, but rather reflect profound truths about human nature and the optimal way for us to achieve perfection. As footnote 6:2:1 suggests, the Halakhah is seen as "an organic part of the makeup of the world at large and man in particular." So, when Rambam lays out these rules for social conduct and self-cultivation, he's not just giving us mandates, but revealing the very mechanisms by which human beings flourish or falter. This rationalist approach elevates ethical behavior from mere obedience to a deep understanding of our own well-being.

Text Snapshot

Here are a few lines that capture the essence of our passage today:

"Therefore, he should associate with the righteous and be constantly in the company of the wise, so as to learn from their deeds. Conversely, he should keep away from the wicked who walk in darkness, so as not to learn from their deeds." (Mishneh Torah, Human Dispositions 6:1)

"It is a positive commandment to cleave unto the wise and their disciples in order to learn from their deeds as [Deuteronomy 10:20] states: 'and you will cling to Him.'" (Mishneh Torah, Human Dispositions 6:2)

"Each man is commanded to love each and every one of Israel as himself as [Leviticus 19:18] states: 'Love your neighbor as yourself.'" (Mishneh Torah, Human Dispositions 7:3)

"Whoever hates a [fellow] Jew in his heart transgresses a Torah prohibition as [Leviticus 19:17] states: 'Do not hate your brother in your heart.'" (Mishneh Torah, Human Dispositions 7:4)

"Who is a gossiper? One who collects information and [then] goes from person to person, saying: 'This is what so and so said;' 'This is what I heard about so and so.' Even if the statements are true, they bring about the destruction of the world." (Mishneh Torah, Human Dispositions 7:9)

Close Reading

Insight 1: Structure – From External Influence to Internal Obligation and Protective Prohibitions

The Rambam’s structure here is incredibly intentional, guiding us from the outward forces that shape us to the inner virtues we must cultivate, and finally to the protective boundaries we must establish. He begins in 6:1 by stating, “It is natural for a man's character and actions to be influenced by his friends and associates and for him to follow the local norms of behavior.” This opening establishes the fundamental principle of human susceptibility to environment. We are not isolated islands; our social circles deeply impact our middos (character traits). The command to "associate with the righteous" and "keep away from the wicked" is a practical, almost preventative, measure.

He then elevates this concept in 6:2, moving from mere association to a "positive commandment to cleave unto the wise and their disciples," linking it directly to the Biblical injunction "and you will cling to Him" (Deut. 10:20). This isn't just good advice; it's a mitzvah. This shift reveals that our social interactions are not just about avoiding bad influences but actively pursuing spiritual growth through deep connection.

The Rambam then pivots in Chapter 7 to internal obligations, starting with the bedrock command to "love your neighbor as yourself" (7:3) and its negative corollary, "Do not hate your brother in your heart" (7:4). This establishes the internal emotional landscape required for a righteous life. Finally, he outlines a series of prohibitions (against hatred, lashon hara, revenge, and grudges) that protect this internal state and the communal harmony it fosters. It’s a carefully constructed argument: recognize your susceptibility, actively pursue positive influences, cultivate internal virtues, and fiercely guard against behaviors that undermine them.

Insight 2: Key Term – "Cleave unto the wise" (דבק בחכמים)

The term "cleave" (dvekut) in 6:2 is fascinating because it's initially used in Deuteronomy 10:20 in reference to clinging to God Himself. Our Sages, as footnote 6:2:3 highlights, grappled with the literal impossibility of a human "clinging" to the Divine Presence. Their resolution, adopted by the Rambam, is to interpret this commandment to mean: "Cleave unto the wise and their disciples." This isn't a mere suggestion; it's a positive commandment.

What does this dvekut entail? The Rambam isn't shy about the practical implications. It means trying to "marry the daughter of a Torah Sage and marry his daughter to a Torah Sage, eat and drink with Sages, do business on behalf of Sages, and associate with them in all possible ways." This goes far beyond simply listening to a lecture or attending a class. It implies a total immersion in their world, a commitment to absorb their character, their priorities, and their very spiritual essence. The footnote 6:2:5 explains that since the Sages are in "constant connection" with God, by "clinging" to them, one establishes a bond with the Creator. It’s a form of spiritual osmosis, where proximity and shared experience allow one to internalize the values and practices of those closest to God. This isn't just about intellectual learning; it's about character formation, where their deeds become your blueprint.

Insight 3: Tension – Rebuking a Colleague vs. Public Embarrassment

One of the most profound tensions in this passage arises in 7:6 and 7:8: the dual commands to "surely admonish your colleague" (tochacha) and yet "not bear a sin because of him," which is interpreted as a prohibition against embarrassing. In 7:6, the Rambam states that one is obligated to rebuke "until the latter strikes him and tells him: 'I will not listen.'" This suggests an almost relentless pursuit of the other's spiritual improvement. The Sefer HaMitzvot and Sefer HaChinuch consider this a positive commandment.

However, 7:8 immediately qualifies this, warning that "a person who admonishes a colleague should not speak to him harshly until he becomes embarrassed." The verse "not bear a sin because of him" is interpreted as prohibiting embarrassment. This is a "great sin," so severe that "A person who embarrasses a colleague in public does not have a share in the world to come." This is a stark warning.

How does one reconcile such seemingly contradictory directives? The Rambam provides the crucial nuance: "When does the above [prohibition against admonishing a person in public] apply? In regard to matters between one man and another. However, in regard to spiritual matters, if [a transgressor] does not repent [after being admonished] in private, he may be put to shame in public and his sin may be publicized." This distinction is critical. While personal wrongs demand gentle, private rebuke to avoid shame, public sins or persistent spiritual failings that could lead to chillul HaShem (desecration of God's name) may necessitate a more public, even shaming, intervention, as was the practice of the prophets. The Magen Avraham (footnote 7:7:7) further clarifies that public sins demand immediate public rebuke. This reveals a deep concern for both individual dignity and communal spiritual integrity, with the latter sometimes overriding the former in specific, carefully defined circumstances.

Two Angles

The discussion around the mitzvah to care for orphans and widows (Mishneh Torah, Human Dispositions 7:13) highlights a classic methodological difference between the Rambam and the Ramban in their enumeration of the mitzvot.

The Nachal Eitan commentary on this halakha (7:13:1) notes: "ודע דהרמב"ן בספר המצות השיג על רבינו שמנאן רק ללאו אחד דהיה לו למנותן לאלמנה ויתום לשני לאווין שהרי חלקן הכתוב באומרו אם ענה תענה אותו." Translation: "Know that the Ramban in Sefer HaMitzvot criticized our master [Rambam] for only counting [the prohibition of mistreating] as one prohibition for widow and orphan, whereas he should have counted them as two prohibitions, for the verse divides them by saying 'if you afflict him, you shall afflict him.'"

Here, the Ramban argues that since the verse (Exodus 22:21) mentions "widow or orphan" and then uses the singular "him" (תענה אותו) in the consequence ("if you afflict him"), it implies two distinct prohibitions. Each category (widow, orphan) should generate its own mitzvah lo ta'aseh (negative commandment).

The Nachal Eitan then presents a defense for the Rambam's view, suggesting that the singular "him" applies to each individually but still keeps them conceptually united as a single prohibition. However, he then raises a powerful challenge: the Rambam himself counts distinct prohibitions for perverting justice for a convert and an orphan in Hilchot Sanhedrin (20:10), suggesting a multi-layered prohibition. This shows the intricate debate over how to parse biblical verses to arrive at the 613 mitzvot. For the Rambam, a single general prohibition might cover multiple specific cases if the underlying principle is the same, whereas the Ramban often looks for linguistic cues to differentiate. The Nachal Eitan's question highlights the complexity of applying these principles consistently across different contexts.

Practice Implication

The Rambam's discussion on lashon hara (gossip) and its "dust" (7:9-12) has profound implications for our daily speech. He defines lashon hara not as inventing lies (that's defamation), but as "relating deprecating facts about a colleague, even if they are true." The severity of this is underscored by the statements that "it brings about the destruction of the world" and "is equivalent to [idol worship, forbidden sexual relations, and murder]."

Practically, this means we must be hyper-vigilant about the content and intent of our words. Even seemingly innocuous comments—like praising someone in front of their enemies (which might provoke negativity), or relaying a "true" story that could annoy or frighten someone—fall under the category of "dust of lashon hara." This pushes us to cultivate a profound sense of responsibility for how our words impact others, even indirectly. It challenges the common notion that "if it's true, it's okay to say." For the Rambam, truth does not automatically grant license to speak if the speech causes harm, embarrassment, or undermines communal trust. This demands a daily practice of self-censorship and a conscious effort to elevate our conversations, focusing on positivity and constructive discourse.

Chevruta Mini

1. The Rambam commands us to "cleave unto the wise" (6:2) and outlines practical ways to do so, yet earlier he allows for self-imposed isolation (6:1) if one lives in a place where "the norms of behavior are evil." When does the pursuit of spiritual growth through community (cleaving to the wise) outweigh the risk of corruption from a problematic general society, and conversely, when is withdrawal the more appropriate, or even commanded, path?
2. The prohibition against lashon hara (7:9) is incredibly strict, even for true statements, due to its destructive power. However, there are instances where conveying negative information is permitted or even required (e.g., tochacha in certain circumstances, or warning others of danger). How do we discern the subtle lines between prohibited lashon hara and necessary communication, ensuring we fulfill our communal responsibilities without transgressing the severe prohibitions on harmful speech?

Takeaway

The Rambam meticulously outlines how our social environment and the integrity of our speech are not peripheral to spiritual life, but central to cultivating a virtuous character and building a holy community.