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Rambam's Vision of Human Perfection One would imagine that Rambam would close his masterful philosophical work, Moreh Nevukhim, with a significant chapter and indeed that chapter does not disappoint. In the fifty-fourth and final chapter of the third book of the Moreh, Rambam outlines and ranks four different views on human perfection. These concluding words offer us a clear statement of which goals Rambam thought were ultimately worth striving for. Rambam begins with the lowest of the perfections, that of wealth. Rambam considers it an inferior perfection because it is something external to the person as changes in a person’s monetary status fail to reflect anything about the person himself. Furthermore, much of the joy of this perfection is imaginary and illusory. Rambam illustrates this last point with the example of wealthy people who joyfully accumulate an excess of items that they will never actually put to use. The second perfection, a healthy body, escapes the weakness of the first perfection as it does focus on the person himself. However, a human goal should consist of something uniquely human and physical prowess belongs to animals as well. To emphasize the point, Rambam writes that the strongest and healthiest human can not match the sheer force of a elephant or lion. If so, we must locate the epitome of human excellence elsewhere. The third perfection consists of sterling character traits. While the Rambam affirms that most of the mizvot in the Torah are for the purpose of cultivating just such traits, he still sees this perfection as secondary. These traits are only a means to an end as they are only relevant when there are other people around to interact with. The true apex of human attainment must have relevance in all situations, including the times when a person stands alone. Finally, Rambam identifies the true human perfection with intellectual contemplation of the Divine. This cognitive achievement provides man with the key to immortality. It avoids all of the above critiques as such a perfection says something about the person, does not exist among the animals and is not limited by circumstances. If the Moreh closed at this point, it would seem that Rambam views logical contemplation as the highpoint of human achievement and regulated ethical traits to an inferior status. However, the concluding paragraphs strike a different note. Rambam cites a pasuk from Yirmiyahu (9:22-23) in which Hashem says that the strong, rich and wise (which Rambam interprets as ethical wisdom) should not glorify in their abilities. Rather, the one who can glorify in his activity is the one who knows God. Obviously, this verse fits the Rambam’s scheme beautifully. According to this interim reading, Yirmiyahu provides support for the position outlined above. The verse in Yirmiyahu concludes that one should know Hashem as ‘I am Hashem who does kindness, justice and righteousness.” What do these Divine traits have to do with intellectual contemplation? Rambam explains that human beings with their limited perspective can not truly understand the Divine essence. On the other hand, they can understand how Hashem interacts with the world as reflected in the Divine attributes of mercy. A human contemplating these Divine traits wants to emulate them to become closer to the Divine. It emerges that the cultivation of character traits does belong in a discussion of the ultimate in human perfection. Apparently, Rambam distinguishes between two types of ethical excellence. When character traits are cultivated in the absence of any notion of divinity, than these traits are not as significant as contemplation of Divine truths. However, when these traits are cultivated as part of our attempt to understand and emulate Hashem, than they are indispensable to the greatest of human achievement. The intellectual and ethical virtues intertwine in Rambam’s view of the ultimate in human aspiration. Return to Yeshivat Hamivtar - Orot Lev
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