Exploring the Wisdom of Rambam’s 'Eight Chapters'

1. The 'Eight Chapters' by Rambam is a well-known introduction to his commentary on the Ethics of the Fathers (Pirkei Avot). Since Pirkei Avot deals with moral character and psychology, Rambam dedicates this introduction to various issues related to human nature and our role in the world.

2. Like all of Rambam's Mishnah commentaries, this introduction was originally written in Judeo-Arabic. The most popular Hebrew translation was by Rabbi Samuel ibn Tibbon, one of Rambam's most esteemed translators.

3. The introduction is actually divided into two parts. In the first five chapters, Rambam presents his views on psychology and ethics. The last three chapters place these ideas within a broader Jewish context, discussing commandments, divine providence, free will, and more.

4. Rambam asserts in the introduction that the human soul is unified but comprised of five parts: the nutritive (related to food and digestion), the perceptive (the five senses), the imaginative (imagination), the appetitive (desires and motivations, as well as aversion and fear), and the rational (allowing one to learn and acquire various wisdoms).

5. In Chapter Three, Rambam states that just as the body can suffer from health and illness, so too can the soul. "The health of the soul is: that its nature and the nature of its parts are disposed to perform virtuous and appropriate actions consistently. And its illness is: that its nature and the nature of its parts are disposed to perform evil and reprehensible actions consistently." In other words, bad character traits leading to evil actions are considered mental illnesses. Just as bodily ailments require consulting doctors, Rambam says, "so must those with diseased souls consult wise people who are the healers of the soul and who warn them of those bad things they might mistakenly consider good..." However, this advice pertains to those who err in their ways. For those who sin deliberately, fully aware of their evil traits and actions, Rambam quotes King Solomon: "The way of a fool is right in his own eyes, but he who listens to advice is wise."

6. In 'Eight Chapters,' Rambam introduces the concept of the 'Golden Mean.' The virtuous path, he says, is always the middle way. "Good deeds are the balanced actions situated between two extremes, both of which are bad: one of excess, the other of deficiency. And virtues are balanced characteristics between two bad traits: one is excess, and the other is deficiency." He provides numerous examples of this. Generosity is the mean between stinginess and wastefulness. Courage is the mean between recklessness and cowardice. Contentment is the mean between love of money and laziness, and so on. What should a person do if they have an extreme trait? Rambam suggests leaning toward the opposite extreme temporarily until achieving the desired middle path naturally.

7. For what purpose are all human soul's abilities given? Rambam explains: One must subdue all one's soul powers according to knowledge, as previously stated in the preceding chapter. And one must always keep in mind the single ultimate goal of understanding Hashem to the extent possible. Thus, all one's deeds, movements, and actions should contribute to this ultimate purpose." Rambam, a renowned physician, also emphasized health guidance. Yet, he stresses in 'Eight Chapters' that even those who follow health advice solely to maintain health are not truly virtuous. They choose 'health pleasures' over 'food pleasures.' Every action, even maintaining bodily health, should serve the ultimate purpose of serving Hashem.

8. In the sixth chapter of 'Eight Chapters,' Rambam discusses a famous philosophical issue: Who is better, one who desires to sin but overcomes the urge, or one who has no desire to sin at all? Rambam's answer: It depends on the nature of the sin. He divides commandments into two categories: rational and divinely revealed. The former are obligations the mind endorses, such as prohibitions against idolatry, murder, theft, and so on. In these areas, those who crave such acts have a lower rank unless they suppress their desire. However, regarding what Rambam calls the revealed laws, commandments we wouldn't consider without divine instruction, those who suppress their instincts have greater merit. Examples include prohibitions like mixing milk and meat, wearing shaatnez, or the red heifer.

9. Rambam also connects moral perfection and prophetic rank. The barriers between humans and Hashem, he says, are flawed traits. "No one prophesies unless he possesses intellectual virtues and most of the strong moral virtues." The more complete a prophet is in virtues, the fewer barriers between him and Hashem. The greatest prophet, Moses, could see Hashem as if only through a bright partition, referred to by sages as 'specularia me'ira.'

10. Rambam concludes 'Eight Chapters' with a detailed discussion on free will. Humanity is born neither with virtue nor vice. All human actions, for better or worse, are in their own hands. He explains that people are born with inclinations toward certain traits, such as boldness or fear, quick understanding or slow comprehension. However, one can choose the path along which their soul will develop; only the required effort varies based on their inclinations. For example, "...a person whose natural temperament is warmer than necessary will readily become brave if taught the valor. Another's heart, colder than desired, inclines toward fear. With education and habituation, he will embrace it readily. If directed toward valor, he becomes courageous only with great difficulty but will learn undoubtedly." Thus, no natural inclination will help without education, and conversely, even opposite genetic tendencies cannot withstand consistent educational influence. As such, someone naturally slow in perception can become wise, and a natural coward can, with education and effort, become brave.