Mishneh Torah, Human Dispositions 2

Sugya Map

• Issue: Diagnosis and remedy for "morally ill" (חולי הנפשות).
• Nafka Mina(s): Distinction between spiritual ignorance and deliberate neglect; culpability for not seeking a chacham (רופא נפשות).
• Primary Sources: Mishneh Torah, Hilchot De'ot 2:1-2; Yeshayahu 5:20; Mishlei 1:7.

Text Snapshot

ומה היא תקנת חולי הנפשות ילכו אצל החכמים שהן רופאי נפשות, והמכירים בדיעות הרעות שלהם ואינם הולכים אצל החכמים לרפא אותם עליהם אמר שלמה חכמה ומוסר אוילים בזו.¹

• Dikduk/Leshon Nuance: The Rambam's seemingly redundant "וה" in "והכמכירים" (and those who recognize) before stating "ואינם הולכים" (and do not go) sparks a significant discussion.

Readings

• Seder Mishnah (on MT, De'ot 2:1): Explains the Rambam's precise language. There are two categories of the morally ill: those unaware of their spiritual malady (like those in Yeshayahu 5:20 who "call the bad good"²) and those who recognize their bad traits but refuse the wisdom of the chachamim. Only the latter are truly "אוילים בזו" (fools who scorn wisdom) as per Mishlei 1:7.³
• Tzafnat Pa'neach (on MT, De'ot 2:1): Briefly notes parallels to Arakhin 15b and Yerushalmi Ta'anit 1:1, grounding the concept of spiritual illness and its remedy within broader Talmudic discourse on repentance and self-improvement.⁴

Friction

• Kushya: Why does the Rambam explicitly state "המכירים בדיעות הרעות שלהם" (those who recognize their bad traits) before "ואינם הולכים" (and do not go)? Wouldn't simply "ושאינם הולכים אצל החכמים לרפא אותם" suffice if the point is merely about neglecting help?⁵
• Terutz: The Seder Mishnah clarifies this isn't superfluous. Rambam distinguishes between the truly blind (who genuinely believe their bad is good) and those who know their flaws. The latter's refusal to seek help is a unique, more culpable, "scorning of wisdom."⁶

Intertext

• Yeshayahu 5:20: "הוי האומרים לרע טוב ולטוב רע"⁷ – depicts moral blindness, a prerequisite for the Rambam's initial comparison.
• Mishlei 1:7: "חכמה ומוסר אוילים בזו"⁸ – explicitly cited by Rambam for those who know and reject.

Psak/Practice

This distinction highlights a meta-halachic heuristic: moral culpability varies with self-awareness. One who recognizes their spiritual illness yet neglects seeking guidance from a chacham bears a greater spiritual burden, as they actively scorn the remedy.

Takeaway

Spiritual growth demands self-awareness; to recognize one's flaws and yet refuse the counsel of the wise is a profound spiritual failing.

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¹ Mishneh Torah, Human Dispositions 2:1. ² Yeshayahu 5:20. ³ Seder Mishnah on Mishneh Torah, Human Dispositions 2:1:1. ⁴ Tzafnat Pa'neach on Mishneh Torah, Human Dispositions 2:1:1. ⁵ Seder Mishnah on Mishneh Torah, Human Dispositions 2:1:1. ⁶ Seder Mishnah on Mishneh Torah, Human Dispositions 2:1:1. ⁷ Mishneh Torah, Human Dispositions 2:1 citing Yeshayahu 5:20. ⁸ Mishneh Torah, Human Dispositions 2:1 citing Mishlei 1:7.