Mishneh Torah, Human Dispositions 6

Hey, great to dive into the Rambam with you today! We're looking at a passage that seems straightforward on the surface, but pushes us to consider some truly radical implications for how we live our lives.

Hook

What's non-obvious here is just how far the Rambam is willing to go to protect one's spiritual well-being. He moves beyond merely recommending good company to mandating extreme measures like seclusion or even physical exile from society if one's spiritual environment is compromised. This isn't just about good advice; it's about a foundational spiritual imperative.

Context

The Rambam, Moses Maimonides, was not only a towering codifier of Jewish law but also a profound philosopher. His Mishneh Torah isn't just a list of halakhot (laws); it often embeds deeper philosophical principles. Here, his insistence on the formative power of one's environment resonates with his broader rationalist approach to mitzvot. He sees the Torah's commandments not as arbitrary decrees, but as reflections of universal truths and principles that align with human nature and reason. In Guide for the Perplexed (Vol. III, Chapter 48), for instance, he extensively discusses the rationales behind mitzvot, often linking them to the perfection of character and the maintenance of a just society. Thus, the command to "cleave to the wise" isn't merely a social suggestion; it's presented as an organic, rational pathway to fulfilling the ultimate human purpose, mirroring the divine.

Text Snapshot

Mishneh Torah, Human Dispositions 6 (https://www.sefaria.org/Mishneh_Torah%2C_Human_Dispositions_6):

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. Therefore, he should associate with the righteous and be constantly in the company of the wise, so as to learn from their deeds.

...

If all the places with which he is familiar and of which he hears reports follow improper paths, as in our times, or if he is unable to move... he should remain alone in seclusion as [Eichah 3:28] states: "Let him sit alone and be silent."

If they are wicked and sinful and do not allow him to reside there unless he mingle with them and follow their evil behavior, he should go out to caves, thickets, and deserts [rather than] follow the paths of sinners...

It is a positive commandment to cleave unto the wise and their disciples... as [Deuteronomy 10:20] states: "and you will cling to Him."

Close Reading

Insight 1: Structure of Spiritual Self-Preservation

The passage reveals a fascinating, escalating structural response to environmental influence, moving from proactive engagement to radical disengagement. The Rambam begins with a foundational truth: "It is natural for a man's character and actions to be influenced by his friends and associates." This isn't a moral judgment, but an observation of human psychology. From this premise, he outlines a clear hierarchy of responses:

1. Proactive Association (Halakha 1): The ideal is to "associate with the righteous and be constantly in the company of the wise, so as to learn from their deeds." This is the first, and most desirable, line of defense and growth. It emphasizes seeking out positive influences.
2. Geographic Relocation (Halakha 3): If one lives "in a place where the norms of behavior are evil," the next step is to "move to a place where the people are righteous." This acknowledges that sometimes, the problem isn't just individual friends, but the broader societal fabric.
3. Seclusion (Halakha 4): If moving is impossible, or if all accessible places are corrupt ("as in our times," a poignant phrase even then!), the instruction is to "remain alone in seclusion." This is a significant step, prioritizing spiritual integrity over communal life. The reference to Eichah (Lamentations) underscores the gravity and sorrow of such a necessity.
4. Physical Exile (Halakha 5): The most extreme measure: if even seclusion is not permitted, and one is forced to participate in "evil behavior," one "should go out to caves, thickets, and deserts." This is a complete abandonment of conventional society for the sake of spiritual survival. The Rambam even brings Jeremiah's lament, "Who will give me a lodging place for wayfarers, in the desert," to show the prophet's yearning for such separation.

This progression isn't just a series of options; it's a ladder of spiritual triage. It demonstrates the Rambam's profound understanding of human vulnerability to environment and his uncompromising stance on the paramount importance of maintaining one's moral and spiritual compass, even at the cost of social normalcy. The structure highlights that while communal life with the righteous is ideal, isolation from the wicked is non-negotiable for spiritual health.

Insight 2: The Key Term "Cleave Unto the Wise" (וְדָבְקָה בָּהֶם)

The concept of "cleaving" (dveikut) is central to this passage, especially its reinterpretation by the Sages. The Torah commands (Deuteronomy 10:20), "and you will cling to Him [God]." The literal interpretation of this verse poses a theological challenge: how can finite humans literally "cling" to an infinite, incorporeal God?

The Sages, as cited by the Rambam, resolve this by explaining the commandment to mean: "Cleave unto the wise and their disciples." This reinterpretation is profound. It shifts dveikut from an abstract, potentially unachievable spiritual state to a tangible, behavioral imperative. By "cleaving" to the wise, we are not just seeking knowledge; we are immersing ourselves in their presence, internalizing their character, and emulating their actions.

The Rambam elaborates on the practical implications of this "cleaving":

• Marriage: "one should try to marry the daughter of a Torah Sage and marry his daughter to a Torah Sage." (Halakha 5, footnote 7 cites Pesachim 49a). This isn't just about social status; it's about embedding oneself and one's family within a lineage and environment committed to wisdom.
• Socialization: "eat and drink with Sages." (Halakha 5, footnote 8 cites Berachot 64a, equating it to benefiting from the radiance of the Divine Presence). Shared meals are intimate, allowing for deep personal connection and absorption of their perspectives.
• Partnership: "do business on behalf of Sages." (Halakha 5, footnote 9). This suggests supporting them financially, but also partnering with them in endeavors, allowing their values to influence one's material pursuits.
• General Association: "and associate with them in all possible ways." This catch-all phrase emphasizes a holistic integration of the wise into every facet of one's life.

This understanding of dveikut transforms an abstract theological command into a concrete program for character development and spiritual growth. The wise, by living "in constant connection" with God (footnote 5), become conduits, and by cleaving to them, we too establish a bond with the Creator. The Rambam presents this as a "positive commandment" (Halakha 5, footnote 1), underscoring its obligatory and foundational nature, not merely as an optional path to piety, but as a direct fulfillment of a Torah precept.

Insight 3: Tension: The Ideal of Cleaving vs. The Reality of Isolation

A significant tension within this passage is between the ideal of active, positive social engagement with the wise (the ultimate form of dveikut) and the reality that such an environment might be unavailable, necessitating extreme isolation. The Rambam acknowledges this directly, noting that "If all the places with which he is familiar... follow improper paths, as in our times," then seclusion is the answer.

This creates a dilemma: on the one hand, the human being is inherently a social creature, and the highest form of dveikut is achieved through active association with the righteous, learning from their deeds, and integrating their wisdom into one's life. This requires community, interaction, and shared experience. On the other hand, the Rambam's escalating directives for self-preservation indicate that a corrupted social environment poses an existential threat to one's spiritual self. If the only available "company" is detrimental, then the command to "cleave to the wise" effectively transforms into a command to "cleave to solitude" or even "cleave to the wilderness."

The tension lies in the fact that while association with the wise is framed as a positive commandment (Deuteronomy 10:20 reinterpreted), the path of isolation, though presented as a necessary response, is often seen as a compromise, a withdrawal from the ideal. How does one achieve the spiritual benefits of "cleaving" when there are no "wise" to cleave to, and one is forced into seclusion? The Rambam's implicit answer seems to be that the intent of preserving spiritual purity, even in isolation, is itself a form of dveikut. It's a testament to the power of internal commitment when external support systems fail. The ideal remains, but the path to its realization must adapt to challenging circumstances, even if it means sacrificing the richness of communal life for the starkness of spiritual survival.

Two Angles

The Rambam, as we've seen, interprets the biblical command "and you will cling to Him" (Deuteronomy 10:20) as a practical directive to "cleave unto the wise and their disciples." This perspective, deeply rooted in the Sages' teaching, emphasizes the tangible, behavioral aspects of spiritual connection. For the Rambam, God's ways are learned and emulated through observing and associating with those who embody divine wisdom and character. This rational and ethical approach is consistent with his broader philosophical project, where mitzvot serve to perfect human character and intellect, making the wise the direct models of this perfection. The footnotes confirm this, linking it to Sefer HaMitzvot (positive mitzvah 6) and even Guide to the Perplexed, where he grounds mitzvot in human nature and reason.

In contrast, Rabbi Moshe ben Nachman, the Ramban, in his commentary on Deuteronomy 10:20, offers a more mystical and direct understanding of dveikut. While acknowledging the Sages' teaching to cleave to the wise, the Ramban argues that the primary meaning of "cleaving to God" is indeed a literal, albeit spiritual, bond. He suggests that dveikut involves constantly remembering God, focusing one's thoughts on Him, and striving to connect with the Divine Presence directly through intense prayer, study, and the performance of mitzvot with pure intent. For Ramban, associating with the wise is a means to this direct spiritual communion, but not the definition of dveikut itself. He maintains that true dveikut transcends mere emulation and involves an internal, almost mystical, attachment to God's essence, a deeper connection than what can be achieved solely through human intermediaries.

Practice Implication

This passage profoundly shapes how we approach our personal and professional environments. It's a call to extreme intentionality in choosing our associations. It's not enough to simply avoid bad company; we are actively commanded to seek out and immerse ourselves in the company of the wise and righteous. This implies a proactive approach to community building and mentorship. If you're looking for a job, choosing a neighborhood, or even deciding how to spend your free time, this passage asks you to prioritize the spiritual and ethical quality of the environment and the people within it. It suggests that if a situation is spiritually toxic, even if it offers material benefits or social ease, the Rambam's counsel might be to sever ties, retreat, or even relocate, rather than compromise one's character. It moves the choice of social environment from a passive preference to an active, spiritual imperative.

Chevruta Mini

1. The Rambam presents a stark choice between compromising one's values and adopting extreme isolation. Where do you draw the line between remaining in a challenging environment to potentially be a positive influence or fulfill other responsibilities (e.g., family, livelihood) and making the difficult decision to withdraw for self-preservation?
2. The passage was written "in our times" where "all the places... follow improper paths." In our modern, interconnected world, where "improper paths" can reach us even in seclusion (e.g., through media, internet), how do we practically apply the Rambam's escalating advice from seeking righteous company to going "out to caves, thickets, and deserts"? What does "seclusion" or "desert" look like today?

Takeaway

The Rambam mandates radical intentionality in choosing our environment, urging proactive immersion in wisdom and, if necessary, extreme withdrawal to preserve our spiritual integrity.