Mishneh Torah, Human Dispositions 3

Hook

Ever feel like the most spiritual path means denying yourself all worldly pleasures? The Rambam might surprise you by calling that a "bad path" and even a "sin."

Context

The Rambam, living in the medieval Islamic world, was likely aware of ascetic monastic orders common in Christianity and other religions. This background helps explain his strong stance against extreme self-mortification, which he saw as diverging from the Torah's path.

Text Snapshot

"A person might say, 'Since envy, desire... are a wrong path... I shall separate from them to a very great degree and move away from them to the opposite extreme.'... This, too, is a bad path and it is forbidden to walk upon it. Whoever follows this path is called a sinner [as implied by Numbers 6:11's] statement concerning a nazarite... Therefore, our Sages directed man to abstain only from those things which the Torah denies him and not to forbid himself permitted things by vows and oaths." (Mishneh Torah, Human Dispositions 3:1) [Sefaria URL: https://www.sefaria.org/Mishneh_Torah%2C_Human_Dispositions_3]

Close Reading

Structure: The False Dichotomy

The Rambam sets up a straw man: either chase desires or entirely reject them. He then dismantles this, arguing that both extremes are flawed. Judaism, he asserts, carves a middle path that embraces the world with proper intent.

Key Term: "Sinner" (חוטא)

Applying the term "sinner" to a Nazarite, who abstains from wine for a holy purpose, is striking. This isn't about avoiding a prohibition, but about denying oneself a permitted pleasure, an act the Rambam deems an "atonement for having sinned regarding his soul."

Tension: Discipline vs. Desolation

The passage highlights the tension between the need for self-discipline to avoid negative traits (envy, desire) and the danger of going too far, leading to "desolation" (Ecclesiastes 7:16). How do we moderate our desires without mortifying ourselves?

Two Angles

The commentaries, like the Seder Mishnah and Peri Chadash, debate the halakhic basis for calling a Nazarite a "sinner." While the Rambam unequivocally states it, some discussions (like those referencing Tosafot) suggest nuances. For instance, a Nazarite's "sin" might be specific to becoming impure, or it could be a lesser "sin" that's outweighed by the spiritual gain if the vow is taken with pure intent (as discussed by the Rashba defending the Rambam). The Rambam, however, emphasizes that any excessive self-denial beyond Torah's commands is generally problematic.

Practice Implication

This passage pushes us to sanctify our daily, physical lives rather than escape them. Eating, sleeping, working, and even intimate relations aren't just for pleasure or survival, but opportunities to connect with the Divine by aligning our intentions with God's will.

Chevruta Mini

1. How can we identify the "middle path" in our own lives when it comes to material pleasures, avoiding both indulgence and unnecessary asceticism?
2. Can self-imposed restrictions ever be beneficial for spiritual growth, or does the Rambam's warning against asceticism apply universally?

Takeaway

True spiritual service isn't about escaping the world, but about infusing every permitted act within it with holy intent.