Guiding the Perplexed: Recent Episodes
SAUL J WEINREB
Join us as we study the monumental work of Maimonides, The Guide of the Perplexed. Let Maimonides speak to us in a language that we can understand, about issues that continue to perplex us in the 21st century. Learn how to approach those difficult times when what we believe seems to conflict with what the Holy writings say.
In 39b Rambam describes the importance of having pity on the oppressed and our responsibility to provide shelter and care for a refugee. in 40a Rambam describes the reasons for the commandments regarding our responsibility to prevent harm to others.
In 38, Rambam describes the third category of commandments, those whose purpose it is to make us mre ethical people. In 39, Rambam discusses the commandments of the fourth category, those that teach us to treat others properly.
Rambam continues to describe the Torah's commandments related to abolishing notions of idolatry and superstition.
Rambam describes the dangers of superstition and how it inevitably is bound up in idolatry.
In 35, Rambam categorizes all of the commandments into 14 categories. He begins explaining each category in detail in chapter 36 as he describes those commandments that are meant to bring each person to proper intellectual and spiritual beliefs.
In 32b we complete Rambam's understanding of Jeremiah's claim that God did not command us regarding the sacrifices on our way out of Egypt. Then in 33 and 34 Rambam describes two more principles we will need to understand before we can explain the reasons for the commandments of the Torah.
Rambam describes why God commanded us to bring animal sacrifices in the Temple even though this is clearly not His end goal for the type of worship He wants us to achieve.
In 29b Rambam finishes his description of the beliefs of the Sabians and discusses the dangers of magical thinking and of interpreting literally the metaphorical parts of the Torah. In 30 Rambam discusses how the Torah leads us away from these beliefs and toward belief in god. In 31 Rambam emphasizes why it is so important to understand that every commandment has a logical reason.
Rambam describes the pre-Abrahamic world of the pagans and why destroying any remnant of paganism is so important.
In 27, Rambam describes that the purpose of the Torah's commandments is first to perfect our society so that our needs are taken care of. This allows us to achieve our primary purpose which is spiritual and intellectual perfection. In 28 Rambam describes how every teaching of the Torah teaches us one of three things; a true idea, a prohibition against actions that cause strife, or a commandment that makes us a better society.
Rambam describes that just as every part of creation has a purpose and is important, so to all the Mitzvot (God's commandments) each has a logical and useful purpose.
Rambam describes the meaning of the goodness of God and His creation. Everything He created is for a meaningful purpose, as an end in itself. Nothing is just a whim or fancy.
We complete Rambam's discussion of the meaning of "tests" with our continued discussion of the meaning of the story of the binding of Isaac. We also read excerpts from Rambam's "Letter on Apostasy" and the limits of what the love and fear of God calls upon us to sacrifice.
Rambam explains what the Torah means when it says that God is "testing" us. We begin to explain the extremely difficult chapter of the Akeidat Yizchak (The Binding of Isaac) according to Maimonidean thought.
Rambam describes how knowledge of God's truth leads to love, and thru love one achieves true happiness no matter what he or she must endure.
Rambam begins his explanation of the Book of Job with his understanding of the debate between Job (Iyov) and the first three friends Eliphaz, Bildad and Tzofar.
Rambam describes the nature of the Satan, what the concept means in the context of the story of Job and in general.
Rambam begins his analysis of the Book of Job and the lessons to learn regarding God's providence.
Rambam describes in chapter 20 the difference between God's "knowledge" and ours makes it impossible to ask questions about God's knowledge of future events and how that might conflict with free choice. In 21 he further explains this concept with a comparison between the knowledge a craftsman has of his craft and the knowledge of the user of the device he crafted.
In 19, Rambam describes why people conclude that God doesn't know or care what we do; because we have the arrogant idea that when things don't conform to the way we think they should be, we assume that they are not right. In 20, we begin Rambam's discussion of how God's "knowledge" is not the same as our human "knowledge".
Rambam describes in Chapter 18 how God's providence is commensurate with a person's intellect and how one chooses to live. Chapter 19 begins with the reason so many people conclude that God doesn't know or care what happens in this world.
Rambam describes his opinion regarding God's providence. Providence is for humans only as it works through our intellect and only humans have intellect.
Rambam describes the fourth and fifth possible understandings of how God's providence works, the fifth one being the simple meaning of the Torah. He reviews the flaws of all the possibilities, and leads us toward his own understanding of God's providence, which he will describe next.
Rambam describes various opinions regarding God's providence. In this lecture we cover the first three approaches.
Rambam begins his discussion of the difficult question of theodicy by describing what led many philosophers to conclude that God doesn't know what is happening in His universe.
In chapter 14, Rambam describes why it is unreasonable to think that God created the world for the sake of human beings, as we are but a tiny speck within the vast universe. He also explains that the sages were only competent in scientific matters according to their time. In 15 Rambam describes why God cannot do the impossible.
Rambam discusses the idea that every creation was created for its' own significance, not for the purpose of serving something else. All of creation, every creature, every being, every moment, is significant for itself. The question of the purpose or end of creation is not a proper question.
In 12b Rambam describes how the quest for unnecessary luxuries is often the cause of our suffering the loss of even necessities. In 13b we learn of the futility in searching for the ultimate purpose of our existence. Rambam emphasizes the special significance of every created being and object, each of which is important, human beings are not the purpose of the universe.
Rambam describes how most evil in the world does not come from God but from our own selfishness.
Rambam describes how evil is the absence of good, and that everything God does is good.
Rambam describes in chapter 8 how the human form is defined by its intelligence and ability to understand and comprehend, while the matter of which we are made brings us base and vulgar physical desires. It is our job to perfect our form and stay away from our physical failings. He also discusses the nature of holiness. In Chapter 9 Rambam teaches us about the cloudy dark veil of matter that divides between us and the divine.
In 6 and 7, Rambam continues to explain Ezekiel's vision of the chariot. in 8a, Rambam begins a discussion of form and matter, and how the destructive forces all come from matter.
Rambam continues his commentary on Ezekiel's vision of the chariot. Rambam explains the meaning using Aristotelian Physics.
Rambam discusses his personal challenge, how to teach the ideas he wants to teach without violating the prohibition against revealing ideas to the masses that they are incapable of understanding. We then read the first chapter of Ezekiel so we can understand how Rambam will explain it in the upcoming chapters.
In 46, Rambam describes how the "impossible" notions mentioned by the prophets typically occur in visions, not in reality. In 47, Rambam tells us that many parables by the prophets engage in hyperbole and poetics to make a point. In the final chapter of part 3, chapter 48, Rambam explains what the prophets mean when they tell us that "God does something".
Rambam describes the eleven levels of prophecy, including the first two that are accessible to all of us.
In 43, Rambam describes how visions of prophecy appear as parables. In 44 he describes how every encounter between a prophet and the divine occurs in a vision only. In 45a we begin the listing of the degrees of prophecy.
We finish chapter 41 in which Rambam explains the difference between a vision of prophecy and the dreams of Lavan and Avimelech. In 42 Rambam describes that all the prophecies in Tanach were visions and they did not occur in the physical world.
In 40, Rambam describes how to tell the difference between a true and a false prophet. We begin 41 in which Rambam describes the nature of a prophetic vision.
In 38, we complete Rambam's explanation for how prophecy works. In 39 Rambam describes why only Moses could have been the one who transmitted the Torah to us, no one before or after him could or will teach a new Torah.
In Chapter 37, Rambam describes three types of people, scientists, prophets and soothsayers, and describes how a true prophets shares his vision and teachings with others. We begin Chapter 38, in which Rambam describes the courage and faith required of a prophet.
In 35, Rambam explains that the prophecy of Moshe is of a completely different nature that that of all other prophets, he tells us that he is only going to describe the nature of all other prophecy. In 36, Rambam begins to escribe how prophecy works, and how one's imaginative faculty is influenced by one's own moral and intellectual development.
Rambam describes in 33 the revelation at Sinai. In 34 he describes what God meant when He told Moshe that He was sending an "angel" to lead the people.
In Chapter 31, Rambam describes why Shabbat is so important that it is given right after the commandments to believe in One Creator alone and why two reasons are given for this important commandment. in chapter 32 Rambam describes what it takes to become a prophet.
Rambam reads Genesis Part 2. This time he focuses mostly on non literal interpretations of some difficult statements of Chazal regarding Genesis.
Rambam explains how to read Genesis so that it does not contradict Aristotelean physics.
Rambam describes the nature of miracles, and answers why miracles do not conflict with his assertion that the laws of nature do not change. He then describes why it is so important to note that the account of creation as it appears in Genesis is not to be taken literally.
Rambam explains the apparent references in Ecclesiastes that seem to indicate that the laws of nature are not forever. In Chapter 29 he begins his analysis of the verses in prophets that seem to discuss that the universe will not always exist.
In 26, Rambam explains the opinion expressed by Rabbi Eliezer which seems to suggest that the world was created out of a primordial substance. In 27 Rambam discusses whether or not, according to the Torah, the universe will last forever.
Rambam explains why the Torah is incompatible with Aristotle's view of the eternity of the universe, and why the Torah cannot be reinterpreted to be consistent with his views.
Rambam describes the confused state of astronomy in his time, as the Aristotelian model of physics simply cannot explain the motions of the stars and planets. Even Ptolemy's attempt to explain everything is inadequate. Rambam muses that some things humans may never be able to figure out.
Rambam describes how Aristotle's science doesn't work to explain the heavens above the sphere of the moon. Rambam emphasizes that neither his assertion that the word was created, or the assertion of Aristotle that the world is eternal could be proven. However, there are more doubts associated with Aristotle's view. Rambam describes how to choose when confronted by two conflicting viewpoints.
Rambam explains clearly Aristotle's opinion that everything is the way it is because it has to be, and that it has always been this way. This means that even God had to make the universe the way it is. He also explains that once you say that the world is eternal and not created, no amount of word games can change the fact that an eternal universe means it had to be this way.
Rambam describes why it makes more sense to say that the complex particularization we see in the world is the way it is because a Creator made it this way for a purpose, and not because it has to be this way, as Aristotle argued.
Rambam argues that postulating that there is purpose to why the universe is the way it is and a creator is a better argument than claiming, as Aristotle did, that things are this way because that's how they have to be.
Rambam explains why the Aristotelian proofs using the nature of God for the eternity of the universe are not valid. We also discuss why it makes such a big difference whether the universe was created or if it is eternal.
Rambam explains why all of Aristotle's observations from the nature of the world that exists today cannot prove anything about the nature of anything prior to creation.
In Chapter 15 Rambam explains how Aristotle never proved that the universe was eternal, so creation ex nihilo is at least possible. In 16 he says that as long as creation is possible, one can believe the prophets.
Rambam describes the three ways to understand the creation of the world by the Deity, the Torah way - from nothing, Plato's way - from a primordial substance, and Aristotle's way - it was always there! And of course the fourth view of Epicurus - that there is no Deity at all.
Rambam describes the concept of "overflow" which explains how an incorporeal God gives life and sustains the entire universe. Of course this is only how we as human beings can describe something we are incapable of actually conceiving.
Rambam discusses the confusing inadequacies of medieval astronomy, the fact that the entire universe is important for its own purposes and not just for the end result of mankind, and how it is inconceivable that true science and the Torah are in conflict with each other.
Rambam describes the significance of the number four, and how to understand biblical and rabbinic statements in a way that does not conflict with science. In chapter 11, Rambam describes the state of astronomic knowledge and how God rules the world through nature.
Rambam describes the difference between the "free" choice of angels and human beings, whether or not the heavenly spheres make sounds as they move, and various astronomical problems medieval philosophers argued about. Rambam importantly explains to us that in matters of speculation, one should not hold the Rabbis of the Talmud to account if they were wrong regarding matters of science.
Rambam describes that "angels" are actually natural forces of nature. We also bring a "Maimonidean" understanding of Akeidat yitzchak (The Binding of Isaac).
Rambam describes the Aristotelean notion that there are "intellects" or "intelligences" that make the spheres of the universe move. Rambam explains how these intellects are what the prophets and Chazal referred to when they stated that the heavens "praise God". We also discuss how this is relevant in modern times when we no linger understand physics and astronomy and motion the same way Aristotle did.
Rambam describes the Aristotelian proofs for the existence of God, His Unity, and His incorporeality. Rambam begins to teach us how these ideas are reflected in the Torah.
Rambam summarizes the 25 basic premises of Aristotelian physics from which we will derive the scientific basis of the Oneness of God, the existence of a Creator God, and that he is incorporeal.
Rambam explains the various logical proofs that the Mutakallimun used to prove the existence of a creator, that He is One, and that He is not corporeal. He also explains why their proofs fail. This concludes Part 1.
Rambam describes the 12 fundamental premises of the Mutakallimun, upon which they built their proofs for God's existence. He points out some flaws in these premises.
Rambam describes how the universe is constructed, how the rotations of the spheres are controlled by forces or intellects and how everything exists because of God who moves it all. He also compares the universe to a single organism.
Rambam describes why it is important to study what exists in reality and then make conclusions regarding why things are the way they are. One should not decide first what he wants to prove and then pick and choose the odeas that support the conclusion he has already made. Rambam also introduces us to his idea that the Aristotelean idea of the eternity of the world can be used as a starting point to prove the existence of God, even though he believes in the creation of the universe.
Rambam describes how God is the "First cause" of everything, the Cause of all purpose, and the Cause of all form. We show how Rambam uses this idea to rationally explain verses in Tanach that seem on the surface to defy rationalist explanations.
In 67 Rambam describes the meaning of God "resting" on the seventh day, then in 68 he explains how God , the things that He "knows" and the "intellect" with which He "knows things" are all one and the same.
Rambam explains in chapter 64 the multiple uses for the phrase, "God's name". In 65, he describes what it means that God "speaks", and in 66 we learn that God speaks to us through the natural world.
Rambam explains that God's "names" have no inherent powers, rather they describe concepts about the nature of God. In Chapter 63 Rambam describes the conversation between God and Moses at the burning bush.
Rambam describes in Chapter 61 the meaning of the four letter name of God and how it differs from all other names used to describe God. He also teaches how these names have no inherent magical power to accomplish anything and how it is futile to use them as magical charms. In 62 Rambam discusses the secret 12 and 42 letter names of God and how they were concealed because people were led astray by the idea that God could be described.
Rambam explains why it is so important not to describe God with positive attributions, and how this could inadvertently lead one to polytheism. Only through negative attributions can knowledge of God be achieved.
Rambam describes how there can be differences in understanding of God between people despite the fact that God cannot be described. He then explains why poems and songs written to praise God can actually be more of an insult than a praise.
In Chapter 57 Rambam completes his discussion about how no positive attributes can be used to describe God, not even "oneness". In Chapter 58 he introduces the idea of Negative attributes and how we can describe the nature of God in this way.
Rambam teaches us the highest level of knowledge that was reached by Moses, and the "attributes" of God as revealed to him on Sinai.
Rambam describes why descriptions of God's attributes are a contradiction to pure monotheism. One can only describe His actions as we perceive them, but never attribute any qualities to God Himself.
Rambam explains the 4th and 5th category of attributes, and the only type that can be used to "describe" God.
Rambam teaches us the difference between ":attributes" and "accidents" and why we cannot attirbute any qualities to God
Rambam describes in chapter 50 the importance of really knowing important concepts, through a process of investigation, not just saying the right words. He then goes on to state in the first part of 51 that the concept of the unity of God should be obvious.
Rambam describes why Onkelos sometimes translates God's "seeing" literally and sometimes metaphorically. We also study what angels are and why they are also described as if they "fly" and have various forms.
We complete Part 1 Chapter 46 with Rambam's explanation of why the Torah and Chazal describe God as if He was acting through human organs and apprehending through human senses. We also study chapter 47 where Rambam explains why the senses of taste and touch are never attributed to God.
Rambam describes why the Torah and the Prophets chose to describe God using anthropomorphic terms.
Rambam teaches us the meaning of the terms Kanaf (wing), Ayin (eye or spring) and Shema (hear).
Rambam defines the terms Ruach (air/spirit), Nefesh (soul/will) Chai (life) and Mavet (Death)
Rambam teaches us the meanings of the terms Panim, Achor, and Lev (Face, Back and Heart)
Rambam explains why a belief in the corporeality of God is even worse than idolatry and cannot be tolerated.
Rambam tells us what everyone needs to know, regardless of their intellectual capacity. We also discuss the nature of prayer and how those that question things should be taught the deeper truths.
Rambam teaches us more reasons why not just anyone can truly learn about Godly matters. Many people are too lazy to do the work necessary to truly achieve knowledge/ More importantly, one cannot achieve knowledge without moral character. True knowledge of God only resides with the humble of character.
There is no shortcut to the Truth! Rambam explains why it takes work to achieve true knowledge, and why most people will never truly understand the divine science.
Rambam describes why we should be intellectually honest and not try to understand things that humans are incapable of understanding, such as God's ways. This can only lead to ruin. Rambam describes the difference between Rabbi Akiva and Elisha ben Abuya.
Rambam teaches us the meaning of the phrases "etzev - sorrow" and "L'Echol - to eat". He then describes why some people are unable to learn the truth and why people argue.
Rambam explains the meaning of the term "foot" and gives a beautiful explanation of the verses in Zechariah and Exodus that describe God's "feet" standing upon the Mount of Olives, and the work of white sapphire under God's "feet". We discuss three views of creation, and how Rambam understood creation from "first matter".
We discuss what it means according to Rambam to be "holy" and the meaning of the term "Shakhan" (dwell), and why the Torah chooses to speak "in the language of man"
We study several more possible interpretations of God's "passing before" Moses, and Rambam's praise for Onkelos. We also study the meanings of the terms "coming" and "going".
We learn the meaning of the term High or Elevated and then we discuss the sublime encounter between God and Moses on the mountain. Did God truly "pass" in front of Moses?
Even the scientists and philosophers needed to speak in simplified parables, so certainly the Torah had to do the same! Rambam explains what it means when God "comes close" to us, and how His presence can "fill" the world.
Rambam explains the meanings of the term "Nitzav" and "Tzur" (to "stand erect" and "rock") when these are used in reference to God.
Rambam explains the meanings of the terms "rising, "standing" and "human". and we continue our discussion of why the Torah chooses to describe God in anthropomorphic terminology.
We discover what it means when the Torah says that God "sits in heaven", finish our discussion of the topic of the purpose of sacrifices, and begin to study why the Torah chose to describe God in anthropomorphic language.
Is God "Up" there? Find out what Maimonides has to say. We also continue Maimonides ground breaking understanding of the purpose of sacrifices to God.
Maimonides explains the meaning of the term "Kisseh" - "throne". We begin Maimonides groundbreaking and controversial explanation of the purpose of sacrifices in the worship of God.
We study the meaning of the terms Man, Woman, Giving Birth and Place (Ish, Isha, Yalad, and Makom)
We begin the text of the Moreh Nevuchim and read the Rambam's exlanation of the meaning of the Hebrew terms Tzelem, Demut, and To'ar.
We review Maimonides instructions on how to study this book, and the seven categories of contradictions.
We continue the study of Maimonides' introduction to the Guide. Here he describes why he decided not to write an organized book explaining all the "parables" of the prophets and the Rabbis and instead wrote a book in this form.
Maimonides explains why the Torah did not explicitly teach the divine sciences and physical sciences directly. Instead the Torah chose to describe it in parables and hints.
We continue Maimonides' introduction with a discussion of the two primary aspects of knowledge in the Torah, Ma'aseh Bereishit - Science, and Ma'aseh Merkavah - metaphysics.
We begin Maimonides' introduction to his classic work. He describes different categories of terms that are used by the prophets and how they can be interpreted. He then describes how confusing it can be for an educated person when what he reads in the prophets contradicts what he knows to be true. Maimonides tells us that he wrote this book in order to help people out of this perplexing dilemma.
This is the first lecture in our series studying Maimonides classic work, the Guide For the Perplexed. In it we introduce the book and read his letter to his student Rabbi Joseph.
Maimonides explains that Bereishit - Genesis - had to be written in obscure and non literal manner. This is so the simple people can understand it at their level, while the more intelligent people can understand it deeper. But to reveal all of scientific knowledge would have been impossible for people to comprehend.
Maimonides describes the difficulty of conveying spiritual truths and teaching them to others. He describes how the Sages used parables and riddles on order to describe their ideas.
Maimonides describes how no one ever knows the entire truth, there is always more to learn. Some of us see truth and wisdom more clearly and more often then others. Some are always groping in darkness as they never humble themselves to seek the truth.
Maimonides describes his writing plan for this book. I am nit going to answer all your questions, but I will give you what you need to delve deeper at your level.
The Rambam discusses the second reason for writing this book. That sometimes when people read verses literally they can be perplexed by its' meaning, so they need to understand that sometimes it is meant as a parable.
Maimonides describes the struggle of an educated and religious person who believes in the Torah but can't resolve the conflicts that arise when the Torah seems to make statements that conflict with his/her intellect.
Maimonides writes a letter to his student Rabbi Yosef to whom this book is addressed. Maimonides describes his relationship with Rabbi Yosef, and why he decided to write this book for him.
A brief introduction of my new podcast. I will do my best to read the text of Maimonides in a clear language understandable to modern English speakers. The ideas of Maimonides are profoundly relevant to anyone interested in religion and spirituality in the modern world. His teachings about how to deal with issues that confuse us can help every one of us as we try to navigate these perplexing contradictions.