Mishneh Torah, Human Dispositions 6

Hook

Ever feel like your environment subtly shapes who you are? The Rambam doesn't just acknowledge this – he issues a radical call to action, demanding extreme measures to safeguard our character.

Context

Written in 12th-century Egypt, Maimonides' Mishneh Torah is a monumental codification of Jewish law. This chapter, on human dispositions, reveals his profound philosophical commitment to intellectual and moral perfection, offering guidance for navigating a world often at odds with spiritual ideals.

Text Snapshot

"It is natural for a man's character and actions to be influenced by his friends and associates... Therefore, he should associate with the righteous and be constantly in the company of the wise..." (MT, Human Dispositions 6:1) "If all the places with which he is familiar... follow improper paths... he should remain alone in seclusion as [Eichah 3:28] states: 'Let him sit alone and be silent.'" (MT, Human Dispositions 6:4) "If they are wicked... he should go out to caves, thickets, and deserts [rather than] follow the paths of sinners..." (MT, Human Dispositions 6:5)

(Sefaria URL: https://www.sefaria.org/Mishneh_Torah%2C_Human_Dispositions_6)

Close Reading

Structure: Escalating Withdrawal

The Rambam outlines an escalating series of responses to negative influence: from choosing friends, to moving cities, to self-imposed seclusion, and ultimately, to extreme physical isolation in deserts. This structured progression highlights the gravity of environmental impact on one's spiritual well-being.

Key Term: "Cleave unto the Wise"

The positive commandment to "cleave unto the wise and their disciples" (MT 6:5) is directly connected to the biblical injunction "and you will cling to Him" (Deuteronomy 10:20). As Steinsaltz notes on 6:1:2, "He who joins the wise will become wise, while the friend of fools will be harmed by their company." This isn't passive learning, but an active, immersive process of internalizing wisdom through proximity.

Tension: Spiritual Self-Preservation

A core tension emerges between communal responsibility and individual spiritual preservation. How far should one go to avoid negative influences? The Rambam's answer is clear: even total isolation is preferable to moral compromise, underscoring the paramount importance of character.

Two Angles

The Sages, as quoted by the Rambam, interpret the abstract command to "cling to God" (Deuteronomy 10:20) by redirecting it to a tangible practice: "Cleave unto the wise and their disciples" (MT 6:5). This bridges the gap between the infinite Divine and human experience, making spiritual connection accessible through the emulation and company of those who embody God's ways. It transforms an otherwise impossible directive into a practical, actionable mitzvah, grounding lofty theology in social reality.

Practice Implication

Actively and intentionally curate your social circle and even your digital "ecosystem" (social media feeds, news sources) to ensure they uplift and inspire, rather than subtly erode your values.

Chevruta Mini

Question 1

In an age of global connectivity, how do the Rambam's extreme measures of "seclusion" or "caves, thickets, and deserts" translate into practical decisions for maintaining moral integrity? What are the trade-offs of digital isolation vs. engagement?

Question 2

The Rambam later introduces the mitzvah of tochacha (rebuke) toward a sinner (MT 6:7). How do we balance this obligation to engage with the imperative to "keep away from the wicked"? When does avoidance become neglect, and when does engagement risk self-compromise?

Takeaway

Our spiritual growth is inextricably linked to our chosen environment, demanding radical intentionality in who and what we allow to influence us.