Climb Sinai: The Big Ideas of Judaism

Based on Mishnah Torah I: Book of Knowledge, the Laws of Strange Worship, Ch. 1 Is there any relevence to the Torah's emphatic prohibition of idolatry to our lives today? How might we be able to think about the cognitive error at the root of idolatry? If you want to read some of my writing, check out my Substack: theexpressionoflife.com

Based on Mishnah Torah I: Book of Knowledge, the Laws of Learning/Teaching Torah, Ch. 7 Is excommunication ever allowed? Why is it hard for us to grasp this concept in our modern, Western society? If you want to read some of my writing, check out my Substack: theexpressionoflife.com

Based on Mishnah Torah I: Book of Knowledge, the Laws of Torah Learning/Teaching, Ch. 6 Do we need to afford honor and respect to all Torah teachers or just our own? Is reverence just a formality? How might practicing reverence towards the people who deserve it impact us as people? Every society is shaped by its relationship to its teachers. Reverence produces an receptivity to the wisdom a society seeks to transmit to the next generation, and a general irreverence nurtures an instability that is untenable. If you want to read some of my writing, check out my Substack: theexpressionoflife.com

Based on Mishnah Torah I: Book of Knowledge, the Laws of Learning/Teaching Torah, Ch. 5 Should we relate to our parents and teachers in the same way we relate to everyone else? Or should they receive special treatment since we wouldn't exist, either physically or spiritually, without them? Honor is a bit easier to grasp precisely because it is more concrete. Reverence is hard to come by in a world flattened by secularism. If you want to read some of my writing, check out my Substack: theexpressionoflife.com

Based on Mishnah Torah I: Book of Knowledge, the Laws of Torah Study, Ch. 4 Can you teach Torah to anyone? Should you teach someone who is a jerk? Maybe the Torah will make them better people? Should you learn from anyone who knows Torah?

Based on Mishnah Torah I: Book of Knowledge, the Laws of Torah Study, Ch. 3 What takes priority? Study or Practice? What form of leadership is most important? The King? The High Priest? The Rabbi?

Based on Mishnah Torah I: Book of Knowledge, the Laws of Torah Study, Ch. 2 What happens if a Jewish community just doesn't set up a Jewish school for some reason? Is Jewish education just about "checking the box" or is there some standard of quality? Like all priorities and values, the devil is in the details, and ideals have to make it into practice. Jewish education, among our highest of values, is certainly no different. If you want to read some of my writing, check out my Substack: theexpressionoflife.com

Based on Mishnah Torah I: Book of Knowledge, the Laws of Torah Study, Ch. 1 Why is there a separate mitzvah to study Torah? Isn't it assumed that we'll know the law to keep the law? To what extent do we have to teach Torah to others? Torah study is the heart and soul of Judaism, but why? In the words of Rabbi Shlomo Freifeld zt"l: "Religious observance is personal, but ignorance is treason." Not knowing is tantamount to not teaching or mis-teaching. We're letting ourselves down, and we're letting down everyone who depends on us for guidance. If you want to read some of my writing, check out my Substack: theexpressionoflife.com

Based on Mishnah Torah I: Book of Knowledge, the Laws of Character Traits, Ch. 7 Spreading false rumors about other people is obviously horrible, but what can be so bad about reporting the truth about what someone else did? One can only understand the gravity of death by appreciating life. Only if we grasp that a human being is meant to be learning, growing, and becoming more than who they were yesterday, can we fathom the tragedy that it is it condemn them to be the mistake that they made in one instant. The golden words of the Rambam: A person who collects gossip about a colleague violates a prohibition as [Leviticus 19:16] states: "Do not go around gossiping among your people." Even though this transgression is not punished by lashes, it is a severe sin and can cause the death of many Jews. Therefore, [the warning]: "Do not stand still over your neighbor's blood" is placed next to it in the Torah [ibid.]. See what happened [because of] Doeg, the Edomite. Who is a gossiper? One who collects information and [then] goes from person to person, saying: "This is what so and so said;" "This is what I heard about so and so." Even if the statements are true, they bring about the destruction of the world. There is a much more serious sin than [gossip], which is also included in this prohibition: lashon horah, i.e., relating deprecating facts about a colleague, even if they are true. [Lashon horah does not refer to the invention of lies;] that is referred to as defamation of character. Rather, one who speaks lashon horah is someone who sits and relates: "This is what so and so has done;" "His parents were such and such;" "This is what I have heard about him," telling uncomplimentary things. Concerning this [transgression], the verse [Psalms 12:4] states: "May God cut off all guileful lips, the tongues which speak proud things..." א2 If you want to read some of my writing, check out my Substack: theexpressionoflife.com

Based on Mishnah Torah I: Book of Knowledge, the Laws of Character Traits, Ch. 6 Aren't we all products of our environments? How, then, are we to blame for our bad habits and behaviors? How am I supposed to love others if...I just don't?? Does the Torah encourage people to tell others off who are misbehaving? This episode is a bit different because I couldn't choose a single insight to share on these life-changing halachot (Torah laws). Feel free to send in questions through the app and I'll make little micro-pods as answers.

Based on Mishnah Torah I: Book of Knowledge, the Laws of Character Traits, Ch. 5 Is Torah learning supposed to affect anything other than the learner's brain? Is the behavior of all people judged according to the same standard? Torah is meant to refine the entire person, which means that the more you learn, the more that is expected from you in every aspect of your life.

Based on Mishnah Torah I: Book of Knowledge, the Laws of Character Traits, Ch. 4 Why is there medical advice in a book of Jewish law? Is any of it relevant today, 840 years after its publishing? It is an obligation to ensure that our souls stay comfortably and functionally and happily inside our bodies. Illness is not good for maintaining awareness and focus on our mission here on earth. This is why, staying healthy is absolutely vital and obligatory.

Based on Mishnah Torah I: Book of Knowledge, the Laws of Character Traits of Torah, Ch. 3 What is the mindset for healthy living? Life is multifaceted. Being healthy requires balance. To be balanced we need to fit in all of our activities around our ultimate purpose. Check out my Substack at theexpressionoflife.com

Based on Mishnah Torah I: Book of Knowledge, the Laws of Character Traits, Ch. 2 How does one arrive at the balanced, "middle path" in any given character trait? Are ALL traits best at their midpoint? Is there any trait we should pursue to an extreme? We know today scientifically that people can change. We can rewire our brains. As neuroscientists say, "neurons that fire together, wire together." We can and should know our nature and accept our nature, but we can and should choose how NURTURE our second nature to be on the path to the best possible life for ourselves and the people around us that have to deal with our shtick. Our habits can rewire our problematic tendencies and reinforce our positive attributes. Check out my Substack for articles I've written: theexpressionoflife.com

Based on Mishnah Torah I: Book of Knowledge, the Laws of Character, Ch. 1 Why does the Rambam put the laws of Character as the SECOND section of his work of Jewish Law? What makes people different? Is there some central principle for the ideal character one should develop? Check out this vivid visualization of the principle of the Rambam from Google's Data Visualization Team: https://www.youtube.com/watch?v=wvsE8jm1GzE&embeds_referring_euri=https%3A%2F%2Fexperiments.withgoogle.com%2F&embeds_referring_origin=https%3A%2F%2Fexperiments.withgoogle.com&source_ve_path=OTY3MTQ&feature=emb_imp_woyt The Rambam's Own Words: Each and every man possesses many character traits. Each trait is very different and distant from the others. One type of man is wrathful; he is constantly angry. [In contrast,] there is the calm individual who is never moved to anger, or, if at all, he will be slightly angry, [perhaps once] during a period of several years. There is the prideful man and the one who is exceptionally humble. There is the man ruled by his appetites - he will never be satisfied from pursuing his desires, and [conversely,] the very pure of heart, who does not desire even the little that the body needs. There is the greedy man, who cannot be satisfied with all the money in the world, as [Ecclesiastes 5:9] states: "A lover of money never has his fill of money." [In contrast,] there is the man who puts a check on himself; he is satisfied with even a little, which is not enough for his needs, and he does not bother to pursue and attain what he lacks. There is [the miser,] who torments himself with hunger, gathering [his possessions] close to himself. Whenever he spends a penny of his own, he does so with great pain. [Conversely,] there is [the spendthrift,] who consciously wastes his entire fortune. All other traits follow the same pattern [of contrast]. For example: the overly elated and the depressed; the stingy and the freehanded; the cruel and the softhearted; the coward and the rash. and the like. Between each trait and the [contrasting] trait at the other extreme, there are intermediate points, each distant from the other. With regard to all the traits: a man has some from the beginning of his conception, in accordance with his bodily nature. Some are appropriate to a person's nature and will [therefore] be acquired more easily than other traits. Some traits he does not have from birth. He may have learned them from others, or turned to them on his own. This may have come as a result of his own thoughts, or because he heard that this was a proper trait for him, which he ought to attain. [Therefore,] he accustomed himself to it until it became a part of himself. The two extremes of each trait, which are at a distance from one another, do not reflect a proper path. It is not fitting that a man should behave in accordance with these extremes or teach them to himself. If he finds that his nature leans towards one of the extremes or adapts itself easily to it, or, if he has learned one of the extremes and acts accordingly, he should bring himself back to what is proper and walk in the path of the good [men]. This is the straight path.

Based on Mishnah Torah I: Book of Knowledge, the Laws of Foundations of Torah, Ch. 10 How does a prophet get ratified as legit? What happens if they make a prediction and it doesn't come true? The opening words of the Rambam ch. 10: 1) Any prophet who arises and tells us that God has sent him does not have to [prove himself by] performing wonders like those performed by Moses, our teacher, or like the wonders of Elijah or Elisha, which altered the natural order. Rather, the sign of [the truth of his prophecy] will be the fulfillment of his prediction of future events, as [implied by Deuteronomy 18:21]: "How shall we recognize that a prophecy was not spoken by God?..." Therefore, if a person whose [progress] in the service of God makes him worthy of prophecy arises [and claims to be a prophet] - if he does not intend to add [to] or diminish [the Torah], but rather to serve God through the mitzvot of the Torah - we do not tell him: "Split the sea for us, revive the dead, or the like, and then we will believe in you." Instead, we tell him, "If you are a prophet, tell us what will happen in the future." He makes his statements, and we wait to see whether [his "prophecy"] comes to fruition or not. Should even a minute particular of his "prophecy" not materialize, he is surely a false prophet. If his entire prophecy materializes, we should consider him a true [prophet]. 2) We should test him many times. If all of his statements prove true, he should be considered to be a true prophet, as [I Samuel 3:20] states concerning Samuel, "And all of Israel, from Dan to Beersheba, knew that Samuel had been proven to be a prophet unto God." א2

Based on Mishnah Torah I: Book of Knowledge, the Laws of Foundations of Torah, Ch. 8-9 Are we meant to believe that the Torah is Divine as a blind leap of faith? What stops a random person from claiming that they got a prophecy that contradicts the Torah? Moshe is in a category of one. The authority of all those after him — sages and prophets can only be a function of his authority, which we nationally witnessed as being granted to him by God at Mount Sinai. In other words, our faith in Moshe and in the Torah is a rational faith. The Rambam's own opening words in chapter 9 of the Laws of the Foundations of Torah: It is clear and explicit in the Torah that it is [God's] commandment, remaining forever without change, addition, or diminishment, as [Deuteronomy 13:1] states: "All these matters which I command to you, you shall be careful to perform. You may not add to it or diminish from it," and [Deuteronomy 29:28] states: "What is revealed is for us and our children forever, to carry out all the words of this Torah." This teaches that we are commanded to fulfill all the Torah's directives forever. It is also said: "It is an everlasting statute for all your generations," and [Deuteronomy 30:12] states: "It is not in the heavens." This teaches that a prophet can no longer add a new precept [to the Torah]. Therefore, if a person will arise, whether Jew or gentile, and perform a sign or wonder and say that God sent him to: a) add a mitzvah, b) withdraw a mitzvah c) explain a mitzvah in a manner which differs from the tradition received from Moses, or d) if he says that the mitzvot commanded to the Jews are not forever, but rather were given for a limited time, he is a false prophet. He comes to deny the prophecy of Moses and should be executed by strangulation, because he dared to make statements in God's name which God never made. God, blessed be His name, commanded Moses that this commandment is for us and our children forever, and, God is not man that He speak falsely. Check out my Substack for more: https://www.theexpressionoflife.com/

Based on Mishnah Torah I: Book of Knowledge, the Laws of Foundations of Torah, Ch. 7 Why is prophecy as a notion so central to Jewish belief? The main problem people have with God is not believing in His existence per se — it's believing that an Infinite God would care about how I live my life. The notion of prophecy goes head to head against this thought. For more information about Rabbi Yehuda HaLevi: https://en.wikipedia.org/wiki/Judah_Halevi

Based on Mishnah Torah I: Book of Knowledge, the Laws of Foundations of Torah, Ch. 7 How does prophecy work? Does the prophet know everything about everything? Is prophecy an on-demand download from "the cloud?" The core idea of prophecy is that it is the culmination of a relationship with God. In a relationship, you make room for the other. The center of gravity in a relationship is in between both parties — not in my needs and demands. Because of this, prophets had to get themselves in "the zone" like any person has to do when meditating. However, whether they received a prophetic "download" or what the download was about was up to what God would to reveal to them at that time, if anything at all. The opening of the Rambam's words in this chapter: It is [one] of the foundations of [our] faith that God conveys prophecy to man. Prophecy is bestowed only upon a very wise sage of a strong character, who is never overcome by his natural inclinations in any regard. Instead, with his mind, he overcomes his natural inclinations at all times. He must [also] possess a very broad and accurate mental capacity. A person who is full of all these qualities and is physically sound [is fit for prophecy]. When he enters the Pardes and is drawn into these great and sublime concepts, if he possesses an accurate mental capacity to comprehend and grasp [them], he will become holy. He will advance and separate himself from the masses who proceed in the darkness of the time. He must continue and diligently train himself not to have any thoughts whatsoever about fruitless things or the vanities and intrigues of the times. Instead, his mind should constantly be directed upward, bound beneath [God's] throne [of Glory, striving] to comprehend the holy and pure forms and gazing at the wisdom of the Holy One, blessed be He, in its entirety, [in its manifold manifestations] from the most elevated [spiritual] form until the navel of the earth, appreciating His greatness from them. [After these preparations,] the divine spirit will immediately rest upon him. When the spirit rests upon him, his soul becomes intermingled with the angels called ishim, and he will be transformed into a different person and will understand with a knowledge different from what it was previously. He will rise above the level of other wise men, as [the prophet, Samuel] told Saul [I Samuel 10:6]: "[The spirit of God will descend upon you] and you shall prophesy with them. And you will be transformed into a different person."

Based on Mishnah Torah I: Book of Knowledge, the Laws of Foundations of Torah, Ch. 6 We can understand that God is Holy, but isn't His Name just ink on a page? How can there be holiness to written symbols? Symbolism matters. Our actions are constantly representing our intentions and our ideas. Becoming sensitive to those things that bear God's Name maintains our delicate sensitivity to God. As we saw above, we have been given the power to sanctify God's Name, or the opposite.

Based on Mishnah Torah I: Book of Knowledge, the Laws of Foundations of Torah, Ch. 5 What does it mean to Sanctify God's Name? What about to Desecrate God's Name? How far do we have to go to NOT Desecrate God's Name? Our actions matter. They are either serving a mundane, self-serving agenda OR they are serving the highest of purposes which is to do what our Creator put us here to do — to do the right thing because it is the right thing. Here are the Rambam's Opening words in this chapter: The entire house of Israel are commanded regarding the sanctification of [God's] great name, as [Leviticus 22:32] states: "And I shall be sanctified amidst the children of Israel." Also, they are warned against desecrating [His holy name], as [the above verse] states: "And they shall not desecrate My holy name." What is implied? Should a gentile arise and force a Jew to violate one of the Torah's commandments at the pain of death, he should violate the commandment rather than be killed, because [Leviticus 18:5] states concerning the mitzvot: "which a man will perform and live by them." [They were given so that] one may live by them and not die because of them. If a person dies rather than transgress, he is held accountable for his life. When does the above apply? With regard to other mitzvot, with the exception of the worship of other gods, forbidden sexual relations, and murder. However, with regard to these three sins, if one is ordered: "Transgress one of them or be killed," one should sacrifice his life rather than transgress. When does the above apply? When the gentile desires his own personal benefit - for example, he forces a person to build a house or cook food for him on the Sabbath, he rapes a woman, or the like. However, if his intention is solely to have him violate the mitzvot, [the following rules apply:] If he is alone and there are not ten other Jews present, he should transgress and not sacrifice his life. However, if he forces him [to transgress] with the intention that he violate [a mitzvah] in the presence of ten Jews, he should sacrifice his life and not transgress. [This applies] even if [the gentile] intended merely that he violate only one of the [Torah's] mitzvot. All the above [distinctions] apply [only in times] other than times of a decree. However, in times of a decree - i.e., when a wicked king like Nebuchadnezzar or his like will arise and issue a decree against the Jews to nullify their faith or one of the mitzvot - one should sacrifice one's life rather than transgress any of the other mitzvot, whether one is compelled [to transgress] amidst ten [Jews] or one is compelled [to transgress merely] amidst gentiles.

Based on Mishnah Torah I: Book of Knowledge, the Laws of Foundations of Torah, Ch. 4 If you liked that idea of the 4 Elements in the Human Personality, check out: The 4 Elements of and Empowered Life by my friend Rabbi Shlomo Buxbaum. If you want to read some of my writing, check out my Substack: theexpressionoflife.com

Based on Mishnah Torah I: Book of Knowledge, the Laws of Foundations of Torah, Ch. 3 Is a constantly evolving science at odds with a Torah that is timeless? Great book on the subject by Rabbi Jonathan Sacks zt"l: The Great Partnership: Science, Religion, and the Search for Meaning If you want to read some of my writing, check out my Substack: theexpressionoflife.com

Based on Mishnah Torah I: Book of Knowledge, the Laws of Foundations of Torah, Ch. 2, Halacha 1 What are the two fundamental forces of every relationship? Love and Fear. What are they exactly? Here are the Rambam's words: What is the path [to attain] love and fear of Him? When a person contemplates His wondrous and great deeds and creations and appreciates His infinite wisdom that surpasses all comparison, he will immediately love, praise, and glorify [Him], yearning with tremendous desire to know [God's] great name, as David stated: "My soul thirsts for the Master of All the Forces of Universe, for the living God" [Psalms 42:3]. When he [continues] to reflect on these same matters, he will immediately recoil in awe and fear, appreciating how he is a tiny, lowly, and dark creature, standing with his flimsy, limited, wisdom before He who is of perfect knowledge, as David stated: "When I see Your heavens, the work of Your fingers... [I wonder] what is man that You should recall Him" [Psalms 8:4-5]. Check out my Substack for more: https://www.theexpressionoflife.com/

Based on Mishnah Torah I: Book of Knowledge, the Laws of Foundations of Torah, Ch. 1, Halacha 1 What is the cornerstone of all Jewish thought and practice? It's not simply that you have to believe in God...and by the way, God created the universe. Judaism is literally built on the notion that we can come to know directly through our own awareness, intellect, and consciousness that our existence exists within an encompassing Existence of a different order, which we can't describe with words other than by saying that our existence emerges from It. "It" is too sterile of a pronoun, so we say "Him" (and sometimes "Her," believe it or not). Rabbi Moshe Gersht, "Does God Exist?" https://www.youtube.com/watch?v=tMHTmZaPo9g&t=84s Rabbi David Aaron Videos: The Metaphor of the Ocean: https://www.youtube.com/watch?v=r2OccBGn-_w The Metaphor of Light: https://www.youtube.com/watch?v=6EAnJegnpq4 The Metaphor of Electricity: https://www.youtube.com/watch?v=g7jtaLcmD98 Check out my Substack for more: https://www.theexpressionoflife.com/

Jews and Judaism have been around for over three millennia and has survived the winds of assimilation, the fires of persecution, and the earthquakes of scientific and technological revolutions. It stands to reason that it holds keys to human survival, flourishing and creativity. This begs the question: why don't more people think to take a closer look at Jewish wisdom to enrich their lives? Join us as we embark on a journey to explore Jewish wisdom on every topic under the sun and every area of human life by following the well-worn trail blazed by Maimonides, known in Hebrew as "the Rambam." We'll be on pace with the Mishneh Torah chapter-a-day program which aims to cover the entirety of practical Torah law in a three year cycle. You can download a pretty cool, free app to follow along with the program here: iPhone: https://apps.apple.com/us/app/the-rambam-app/id1571859668 Android: https://play.google.com/store/apps/details?id=org.chabad.rambam&hl=en_US&gl=US It's a hike, a climb, a journey which if we take one step at a time, will reveal vistas we never could have imagined. If you want to read some of my writing, check out my Substack: theexpressionoflife.com