Translate

25.7.15

Without any idea of obligation  at this point, let's just try to think of what a Maimonides kind of program of living Torah would be like. If we try to mix obligation with it at first, that might damage the clarity.
We might not want to do want the Rambam says, and that might cause us to not recognize or admit to ourselves that he is saying certain things.
We want to separate the variables.
The Rambam's idea of an education is the Oral and Written Law, Physics and Metaphysics. He is not describing Kabalah because he openly says he means Physics and Metaphysics as understood by the ancient Greeks. Physics and Metaphysics have both made some progress since Aristotle, so a Rambam kind of program would have to include modern Theoretical Physics and Kant' Critique of Pure Reason.

But you see right away what happens when we think about the Rambam. Immediately there is resistance to anything he says that one's social group does not approve of.  That is why I say it is easiest to think of what he actually said, and only later to think about how to accomplish it.



The advantage of this approach is if we can get a clear idea of what Torah is, then we might be able to keep it. But without a clear idea of what it is, it is hopeless to imagine we can fulfill it.

Also we need a certain degree of confidence that he understood the Torah fairly well. Faith in the wise.

This approach to Torah cancels out a lot of things that present themselves as Torah true concepts.
Because of the Rambam's clarity many issues become clear in this way.