Seconds often make the difference between life and death and new technology makes the difference…
Yet in the same book, the Mishneh Torah, he writes: “Whoever vows to God [to become a nazirite] by way of holiness does well and is praiseworthy… Indeed Scripture considers him the equal of a prophet” (Hilchot Nezirut 10:14). How does any writer come to adopt so self-contradictory a position – let alone one as resolutely logical as Maimonides?
The answer is profound. According to Maimonides, there is not one model of the virtuous life, but two. He calls them, respectively, the way of the saint (chassid) and the sage (chacham).
The saint is a person of extremes. Maimonides defines chesed as extreme behavior – good behavior, to be sure, but conduct in excess of what strict justice requires (Guide for the Perplexed III, 52). So, for example, “If one avoids haughtiness to the utmost extent and becomes exceedingly humble, he is termed a saint [chassid]” (Hilchot De’ot 1:5).
The sage is a completely different kind of person. He follows the “golden mean,” the “middle way” of moderation and balance. He or she avoids the extremes of cowardice on the one hand, recklessness on the other, and thus acquires the virtue of courage. The sage avoids both miserliness and renunciation of wealth, hoarding or giving away all he has, and thus becomes neither stingy nor foolhardy – but instead generous. He or she knows the twin dangers of too much and too little – excess and deficiency. The sage weighs conflicting pressures and avoids extremes.
These are not just two types of person but two ways of understanding the moral life itself. Is the aim of morality to achieve personal perfection? Or is it to create gracious relationships and a decent, just, compassionate society? The intuitive answer of most people would be to say, “both.” That is what makes Maimonides so acute a thinker. He realizes that you can’t have both – that they are in fact different enterprises.
A saint may give all his money away to the poor. But what about the members of the saint’s own family? A saint may refuse to fight in battle. But what about the saint’s fellow citizens? A saint may forgive all crimes committed against him. But what about the rule of law, and justice? Saints are supremely virtuous people, considered as individuals. But you cannot build a society out of saints alone. Indeed, saints are not really interested in society. They have chosen a different, lonely, self-segregating path. They are seeking personal salvation rather than collective redemption.
It is this deep insight that led Maimonides to his seemingly contradictory evaluations of the nazirite. The nazirite has chosen, at least for a period, to adopt a life of extreme self-denial. He is a saint, a chassid. He has adopted the path of personal perfection. That is noble, commendable, a high ideal.
But it is not the way of the sage – and you need sages if you seek to perfect society. The reason the sage is not an extremist is because he or she realizes that there are other people at stake. There are the members of one’s own family; the others within one’s own community; the colleagues at work; a country to defend and a nation to help build. The sage knows it is dangerous, even morally self-indulgent, to leave all these commitments behind to pursue a life of solitary virtue. For we are called on by God to live in the world, not escape from it; in society, not seclusion; to strive to create a balance among the conflicting pressures on us, not to focus on some while neglecting the others. Hence, while from a personal perspective the nazirite is a saint, from a societal perspective he is, at least figuratively, a “sinner” who has to bring an atonement offering.
Judaism makes room for individuals to escape from the temptations of the world. The supreme example is the nazirite. But this is an exception, not the norm. To be a chacham, a sage, is to have the courage to engage with the world, despite all the spiritual risks, and to help bring a fragment of the Divine presence into the shared spaces of our collective life.
Adapted from “Covenant & Conversation,” a collection of Rabbi Jonathan Sacks’s parshiyot hashavua essays, to be published by Maggid Books, an imprint of Koren Publishers Jerusalem (www.korenpub.com), in conjunction with the Orthodox Union.
Rabbi Lord Jonathan Sacks, chief rabbi of the British Commonwealth since 1991, is the author of many books of Jewish thought, most recently “The Koren Sacks Rosh HaShana Mahzor” (Koren Publishers Jerusalem).
About the Author: Rabbi Lord Jonathan Sacks, former chief rabbi of the British Commonwealth, is the author of many books of Jewish thought, most recently “The Great Partnership: Science, Religion, and the Search for Meaning.”
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