Mishneh Torah, Foreign Worship and Customs of the Nations 1

Hook

From the bustling markets of Fes to the ancient synagogues of Aleppo, the voice of the Rambam echoes, a clarion call for clarity and truth, urging us to recognize the singular Creator.

Context

Place

The Mishneh Torah, or Yad HaChazakah, was composed by Rabbi Moshe ben Maimon (Maimonides or Rambam), a towering figure of Sephardic Jewry. He wrote this monumental work primarily in Fustat, Egypt, following his earlier life and studies in Córdoba (Andalusia) and Fez (Morocco).

Era

Written in the 12th century (c. 1170-1180 CE), the Mishneh Torah codified the entirety of Jewish law, drawing upon the vast tapestry of Talmudic and Geonic wisdom.

Community

The Rambam's work became a foundational and authoritative text for all Jewish communities, but holds particular pride of place among Sephardic and Mizrahi Jews who deeply embrace his rationalist approach to Torah and halakha (Jewish law).

Text Snapshot

In Hilchot Avodah Zarah 1:1-2, the Rambam traces the origin of idolatry not to outright denial of God, but to a profound, misguided reverence: "During the times of Enosh, mankind made a great mistake... They said God created stars and spheres with which to control the world... it is fitting to praise and glorify them... just as a king desires that the servants who stand before him be honored." This mistaken veneration of intermediaries, he explains, eventually led to forgetting the One True God, until Avraham Avinu, through deep contemplation, rediscovered the singularity of the Creator.

Minhag/Melody

The intellectual journey of Avraham, from confusion to clarity, as described by the Rambam, finds a deep resonance in the piyut "Lekha Eli Teshukati" (To You, My God, is my yearning). This beloved bakasha (supplication), often sung with soulful melodies in Sephardic communities, expresses a profound longing for direct, unmediated connection with the Divine, reflecting Avraham's singular quest for truth.

Contrast

While the Rambam, in this text, champions direct, singular worship of God and cautions against any intermediaries, some Kabbalistic traditions (found in various Jewish communities, including Sephardic ones) explore concepts of sefirot or malakhim (angels) as channels for Divine emanation. The Rambam's emphasis here is a stark reminder against practices that might inadvertently obscure the ultimate, singular source of all blessing and power.

Home Practice

Today, when you observe the vastness of the sky or the precision of nature, consciously recall Avraham's journey. Take a moment to affirm, with clarity of mind and heart, that the Infinite One (Ein Sof) is the sole Creator and Director of all existence. This direct, unmediated connection is a powerful act of faith.

Takeaway

The Rambam teaches that true faith is not blind, but born from profound intellectual and spiritual inquiry. Our rich heritage calls us to emulate Avraham Avinu, seeking an unwavering relationship with the One God, ever vigilant against the allure of intermediaries, no matter how well-intentioned.