Yediat Hashem — Knowing God and Purifying One’s Character
Bein Adam Le-chavero: Ethics of Interpersonal Conduct
By Rav
Binyamin Zimmerman
Shiur #23: Yediat Hashem Knowing God and
Purifying Ones Character
The Religious Imperative of Refining Ones Character
In our day and age, the term self-improvement has
become part of popular culture; therefore, it is worthwhile to look back into
our tradition in order to see if Judaism has unique teachings regarding ethical
values. In fact, much has been
written of late regarding the relatively recent phenomenon of non-Orthodox Jews
dedicating time to study the works of the Musar movement in their thirst to
identify a Jewish approach to ethical discipline and moral improvement.
While it is often assumed that the emphasis on
working on ones character first gained importance with the founding of the
Musar movement in the nineteenth century, nothing could be further from the
truth. Aside from its explicit
mention in the words of the Sages, the stress on character development pervades
the works of many Jewish thinkers, particularly the Rambam. However, the following question
remains: to what degree is character perfection a means to an end, and to what
degree is character perfection a religious ideal in its own right?
The Connection between Action and Character
The Chinnukh is
well-known for his position on the connection between ones mentality and his
actions. In explaining the rationale
of many mitzvot, he explains that outward actions affect ones thought
process; thus, certain actions are needed in order to influence ones character. In his explanation of Mitzva 16, he
introduces his opinion:
Know that a person is
influenced in accordance with his actions. His heart and all his thoughts follow
the deeds with which he occupies himself, whether good or bad. Thus, even a
person who is thoroughly wicked in his heart
if he will arouse his spirit,
constantly striving and occupying himself with the Torah and the mitzvot,
even if not for the sake of Heaven, he will turn at once toward the good. With
the power of his good deeds, he will deaden his evil impulse, for ones heart is
drawn after his actions. And even if a man is essentially righteous
but he
engages constantly in impure matters
then, at some point in time, he will turn
from the righteousness of his heart to become completely wicked. Indeed, it is a
known and true matter that every man is influenced in accordance with his
actions, as we have stated.
The opinion of the
Chinnukh that ones actions affect ones mindset also expresses the importance
of ones character for fulfilling the deeds required of him. Yet once again, one might understand
that the importance of character remains at the practical, utilitarian level. However, the Rambam seems to add
another dimension.
The Dual Nature of Character Development
The Rambam is commonly considered to be an extreme
rationalist, a thinker stressing study and knowledge; nevertheless, he wastes no
opportunity to illustrate and elucidate the importance of tikkun ha-middot,
character development . At some
points, his emphasis is on the practical benefits of tikkun ha-middot,
while in other places he glorifies the religious import of a wholesome
personality.
In chapter 5 of Moreh Ha-nvukhim, the Rambam
speaks of the importance of working on perfecting ones character before
commencing any deep thinking or analysis:
We take the same position; we think that a person,
when he commences to speculate, ought not to embark at once on a subject so vast
and important; he should previously adapt himself to the study of the several
branches of science and knowledge; he should most thoroughly refine his moral
character and subdue his passions and desires, the offspring of his
imagination. When, in addition, he has obtained the knowledge of the true
fundamental propositions, the comprehension of the several methods of inference
and proof and the capacity of guarding against fallacies, he may approach the
investigation of this subject.
The Rambam here is merely explicating the essential
need for proper character in order to investigate any subject. Someone who is overly lazy or lacks
control of his desires will be unable to focus sufficiently; such a person will
not arrive at the proper conclusions from their initial investigations. His mind
might even be swayed to permit something his uncontrolled desires prevent him
from resisting. At other times,
however, the Rambam discusses the religious imperative of cultivating a refined
character. The Rambam is aware that
one might take this idea for granted, so when mentioning the need of teshuva
(repentance) for character flaws, he directs his teaching to those who might
disagree:
You ought not say that
repentance applies only to sins which entail action, such as fornication,
robbery, and theft. Rather, just as a person needs to repent for these, so too
he needs to probe which bad character traits he may have and to repent for them:
anger, enmity, envy, frivolity, the pursuit of wealth and honor, the pursuit of
foods, and the like. For all of this, a person needs to repent. In fact, these
sins are more complex than those which entail action, for when a person becomes
immersed in these, it is very difficult to part from them. Thus, the verse (Yeshayahu
55:7) says, Let the evil person forsake his path, and the iniquitous person
his thoughts. (Hilkhot Teshuva
7:3)
The Rambams call to teshuva not only for sins which entail
action but also for bad character traits expresses his conviction that ones
poor character is not just a cause of failure in other aspects of spiritual
life; it is a religious failure in its own right. (See A Pure Heart: Refining
Character and Balancing Values in HaRav Aharon Lichtensteins By His Light.)
The Avodat Ha-melekh
notes that the Rambam expresses similar sentiments elsewhere. In Hilkhot Deot 6:7 the
Rambam writes that one is obligated to give reproof not only to one who sins,
but even to one who is pursuing a path which is not good. The Avodat Ha-melekh
understands this to mean that the Rambam is applying the obligation of rebuking
a sinner to one who exhibits negative character traits; even actions which are
not explicitly prohibited, but which reflect a deficient character, are
spiritually corrosive and therefore sinful.
Knowing God, the Source
of Character Refinement
The following question remains: what is the source
of the obligation of character development?
Is it merely an aspect of walking in the ways of God and being holy,
or is there some particular obligation regarding perfecting ones character? Indeed, this may lead us to another
question: how distinct is the Jewish doctrine of morality? Can one learn how to act properly
from teachings which are not Torah-based?
The more we view ethical teachings as a means to an end, the more the
lessons should be universal. On the
other hand, the more we see character development as a uniquely Jewish religious
doctrine, the more we should expect to find distinctions within Jewish sources.
While we will only deal with the tip of the iceberg,
by identifying the biblical source for character development, we will see that
Judaism has a unique moral message regarding personal improvement and character
development. The Jewish system,
built around hilkhot bein adam le-chavero, recognizes the practical
benefits of a sterling character. However,
it often presents character development as a religious imperative, one which
reason seems to indicate is unique to Jewish tradition.
We will begin with the fascinating words of the Chazon Ish; he notes that
the interpersonal directives in the Torah are not additions to the ritual laws,
but rather part and parcel of the Jews religious personality.
There is a notion that the perfection of ones
traits relates to the mitzvot between man and man, and the obligation to
fear Hashem relates to the mitzvot between man and his Creator. Stemming from this is the idea that
there are people who have perfected their observance of mitzvot relating
to mans personal relationship with his Creator but are lacking the correction
of their traits; they are thus wanting in their relationship with other people.
However, anyone who looks deeply into this notion
cannot harbor such an idea. For
truly, he whose traits are as they were when he was created, unchanged by
morality and added knowledge, so that he is in the grip of his evil inclination
instead of the other way around, cannot possibly have achieved perfection in
mitzvot between man and his Creator.
If he seems to be observing them somewhat, that is only because he does
not confront any of his bad traits while doing them. When he does meet up with their
resistance, his fear of God will not be strong enough to withstand it
In other
words, this man is rotten to the core, for it is his evil inclination that
rules: all his mitzva observance stems from habit, as it fits in with his sense
of honor, his desires and the natural flow of his life. But just try to insult him, and his
behavior will undergo a complete transformation. (Chazon Ish, Emuna
U-vitachon, ch. 3)
The Rambams Source for Character Development
If we analyze the Rambams teachings on character
development, we may clearly see his understanding of its religious nature. The Rambam begins his magnum opus,
Mishneh Torah, with the mitzva of
knowing God, yediat Hashem.
This mitzva is often known as the mitzva of emuna, commonly translated as
faith in God. The Rambam, however,
(at least in Mishneh Torah) refers to
the mitzva as yedia, actual knowledge of God. Even the word yedia must be
clarified. Although it refers to
intellectual knowledge, it also carries with it the biblical connotation of
intense connection, as in: And Adam knew (vayeda) again his wife, and
she bore a son (Bereishit 4:25).
The Rambams mitzva of knowing God requires understanding that leads to a
feeling of an intimate connection with God.
This idea continues to express itself throughout the
Rambams first book of Mishneh Torah,
understandably called Sefer Ha-madda, the Book of Knowledge. The second unit of the book is
Hilkhot Deot. Deot
(singular: dea) is clearly culled from the same root as madda and
yedia, but its translation is a little sticky. A careful reading of the unit
indicates that the term dea has different connotations at different
points, but the unit clearly begins by discussing mans character traits. The Rambam opens Hilkhot Deot
as follows:
Each and every man possesses many character traits. Each trait is very different and
distant from the others
(Hilkhot Deot 1:1)
The Rambams use of the term dea in terms of
character traits is only the first clue to his opinion of the connection between
knowledge of God and character perfection.
In 3:2, he vividly expresses his conception of how
knowledge of God should be the guiding force in mans life:
A person should direct his heart and the totality of
his behavior to one goal, becoming aware of God, Blessed be He. The [way] he rests, rises, and speaks
should all be directed to this end. Thus,
whoever walks in such a path all his days will be serving God constantly, even
in the midst of his business dealings, even during intercourse; for his intent
in all matters is to fulfill his needs so that his body will be whole to serve
God
Concerning this matter, our
Sages have directed us and said: All your deeds should be for the sake of
Heaven. This is what Shelomo declared in his wisdom: Know Him in all your
ways, and He will straighten your paths (Mishlei 3:6).
The Rambam then goes on to develop, in the fourth
chapter, the regimen for one to maintain a healthy body. However, this statement of the
importance of yediat Hashem appears at the end of two chapters devoted to
maintaining a healthy character.
Careful reading of these chapters indicates that the basis of character
perfection is in fact knowledge of God.
He begins (2:1):
To those who are physically sick, the bitter tastes
sweet and the sweet bitter. Some of
the sick even desire and crave that which is not fit to eat, such as earth and
charcoal, and hate healthful foods, such as bread and meat.
It all depends on how serious the
sickness is.
Similarly, those who are morally ill desire and love
bad traits, hate the good path and are too lazy to follow it. Depending on how sick they are, they
find it exceedingly burdensome.
The Rambam then discusses the remedy for the morally
ill:
They should go to the wise, who are the healers of
the souls. [The wise] will heal them
by teaching them [how to acquire proper] traits, until [the wise] return them to
the good path. Concerning those who
recognize their bad traits and do not go to the wise to heal them, Shelomo says
(Mishlei 1:7): Fools scorn wisdom and correction.
This comes after the Rambams explanation of
derekh Hashem, the fulfillment of following His ways, in the first
chapter. Because God is described in
Tanakh in terms that enable us to understand the desired behavior, we may
know the proper way to act.
Essentially, if one thinks about it, the mitzva of character-building entails
studying Gods way of dealing with the world and modeling oneself after Him. In other words, the mitzva of
yediat Hashem, knowing God, translates itself into an obligation to learn
Gods system, the desired character traits, and to model ones behavior upon
them.
The implications of the Rambams opinion are
tremendous. After all, the Rambam
seems to say that the ultimate refinement of character is not based upon the
results of ones actions, but rather based upon Gods system, revealed to those
who know Him. Many have attacked the
Rambams stress on the intellectual aspects of our tradition, but the depth of
the Rambams opinion becomes apparently only when one understands his view of
the connectedness of mans mindset, character and inner world. Knowledge is of utmost importance,
but only so long as it moves its possessor toward a state of Godly conduct in
this world.
The Four Perfections
Just as the Rambam begins
Mishneh Torah with the importance of knowing God, he concludes it with
the same idea. The Rambam ends the
final unit, Hilkhot Melakhim, with his view that the Messianic era will
be a wondrous time during which mankind will be able to focus solely on knowing
God. However, it is specifically
his conclusion to Moreh Ha-nvukhim, the book directed to the
confused intellectual, which reveals how much the knowledge of God is connected
to the personality of man.
In the final chapter of Moreh Ha-nvukhim,
the Rambam is discussing chokhma, wisdom.
He writes that there are four main areas of perfection that people
attempt to achieve. The Rambam
delineates these types of perfection, then goes on to explain why the first
three cannot be mans aim: their sublimity is not inherent, but rather ancillary
to their unique identity. The Rambam
writes:
The ancient and the modem philosophers have shown
that man can acquire four kinds of perfection. The first kind, the lowest in the
acquisition of which people spend their days, is perfection as regards property;
the possession of money, garments, furniture, servants, land, and the like. The possession of the title of a
great king belongs to this class.
The second kind is more closely connected with man
himself than the first. It includes the perfection of the shape, constitution,
and form of mans body; the utmost evenness of temperaments; and the proper
order and strength of his limbs. This kind of perfection must likewise be
excluded from forming our chief aim, because it is the perfection of the body,
and man does not possess it as man, but as a living being
(Moreh Ha-nvukhim III, 54)
The third type of perfection the Rambam delineates is perfection of moral
behavior. Interestingly enough, the
Rambam writes that this cannot be mans true aim because it only reflects
actions when in the presence of others; it is not inherent to mans being.
The third kind of perfection is more closely
connected with man himself than the second perfection. It includes moral
perfection, the highest degree of excellence in man's character. Most of the
precepts aim at producing this perfection, but even this kind is only a
preparation for another type of perfection, and it is not sought for its own
sake. For all moral principles concern the relation of man to his neighbor; the
perfection of man's moral principles is, as it were, given to man for the
benefit of mankind. Imagine a person being alone and having no connection
whatsoever with any other person: all his good moral principles are at rest;
they are not required, so they give man no perfection whatsoever. These
principles are only necessary and useful when man comes in contact with others.
As the Rambam writes, moral perfection does not seem to be the chief
goal. Explaining the fourth type of
perfection, he gives the crown to it: perfection in the knowledge of God, which
is integral to mans essence.
The fourth
kind of perfection is the true perfection of man: the possession of the highest,
intellectual faculties, the possession of such notions which lead to true
metaphysical opinions as regards God. With this perfection, man obtains his
final object; it gives him true human perfection: it remains his alone, it gives
him immortality, and on its account, he is called man. Examining the first three
kinds of perfection, you will find that, if you possess them, they are not your
property, but the property of others; according to the ordinary view, indeed,
they belong to you and to others. However, the last kind of perfection is
exclusively yours; no one else owns any part of it
The prophets
have likewise explained to us these things, and they have expressed the same
opinion on them as the philosophers. They say distinctly that perfection in
property, in health or in character is not a sought-after quality worthy of
pride and glory for us: the knowledge of God i.e., true wisdom is the only
perfection which we should seek and in which we should glory. Yirmeyahu,
referring to these four kinds of perfection, says (9:22-23): Thus says God:
Let not the wise man glory in his wisdom, neither let the mighty man glory in
his might; let not the rich man glory in his riches.
But let him that glories glory in this
that he understands and knows Me, that I am God, who exercises mercy, justice
and righteousness on earth; for in these things I delight, says God.
The Rambam, however, continues and adds a twist. Though he states in his explanation
of the third perfection that moral character is not the ultimate goal, here he
writes that knowledge which fails to express itself in ones character is
pointless:
Having stated the sublime ideas contained in that
Scriptural passage and quoted the explanation of our Sages, we will now explore
what the remainder of that passage teaches us. The prophet does not content
himself with explaining that the knowledge of God is the highest kind of
perfection; for if this had been his sole intention, he would have said, "But
let him that glories glory in this that he understands and knows Me," and
would have stopped there. Alternatively,
he would have said, "that he understands and knows me that I am One," or "that I
have not any likeness," or "that there is none like me," or a similar phrase. He
says, however, that man can only glory in the knowledge of God and in the
knowledge of His ways and attributes, which are His actions
This is expressed
in the words, That I am God, who exercises mercy, justice and righteousness on
earth."
The prophet thus, in conclusion, says, For in
these things I delight, says God." This
indicates that the object is for man to practice mercy, justice and
righteousness on earth. In a similar manner, we have shown (I, 54) that the
object of the enumeration of God's Thirteen Attributes is the lesson that we
should acquire similar attributes and act accordingly. The object of the
above passage is therefore to declare that the perfection in which man may truly
glory is attained by him when he has acquired as far as this is possible for
man the knowledge of God, the knowledge of His Providence and of the manner in
which it influences His creatures in their production and continued existence.
Having acquired this knowledge he will then be determined always to seek mercy,
justice and righteousness, and thus to imitate the ways of God. We have
explained this many times in this treatise.
Essentially, what the Rambam declares in his concluding teaching is that
real knowledge of God requires developing a unique personality, one of thoughts
which are sacred, one of an inner life of depth, one of a mindset transformed by
the intellect. This idea is similar
to that of the Chinnukh quoted earlier.
One should strive for yediat Hashem, but not only in the
intellectual realm; one must extend it to the emotional realm as well. Knowing God should lead one to
develop a refined character; Godly wisdom must be constantly expressed in ones
human personality. This formulation
differs from the third conception of perfection, which is deficient because its
morality focuses on how one deals with others only. The heightened fourth conception of
perfection, that of knowing God and expressing that knowledge in ones
character, is wholly unique: ones character is a reflection of ones inherently
holy being, not an expression of how well one has learned to deal with others,
by making friends and influencing them.
However, we now encounter a thorny problem.
Here, the Rambam seems to view yediat
Hashem as the basis of the religious imperative of proper character
development, yet the Rambam is known to be the champion of learning proper
character traits from other sources, as he indicates at the beginning of his
work Eight Chapters. This
anomaly will be discussed in our next lesson.
Translated by
Rav Yoseif Bloch
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