Twice in the past few weeks, I have come across the same message from “Chabad In the Cardo”, which goes as follows:
“Help Build the 3rd Bais Hamikdash…By Doing Acts of Goodness & Kindness”
What exactly is the meaning of this statement?
I believe Chabad in the Cardo is implying that by being nice to people (an important Mitzvah, ask Hillel or Rabbi Akiva), we may literally cause the 3rd Temple to be built. Lest you be fooled into thinking that being nice to others is merely conducive to the kind of constructioni that occurs in a natural manner (Bob the Builder style), the sign comes with a picture, akin to Ikea instructions. In fact, this picture tells us, if we are goodii and keep the mitzvot the Temple will come down ready-made from heaven!
But is such a thing really possible?
This belief, which is extraordinarily popular in our community, may be found in many important classical sourcesiii. Despite this, Rambamiv rejects this belief completely, because there’s no way Mitzvot could have anything to do with the spiritually enchanted appearance of a building-even the Temple- from the sky. In fact, not only is this view untrue in his opinion, but it may be a damaging one, as we will show later on.
There are two reasons Rambam rejects the idea that mitzvot could have magical powers, both of which are explained in Menachem Kellner’s fantastic book ‘Maimonides’ Confrontation with Mysticism’ v.
1) It is logically simpler to explain that mitzvot are not mystically endowed with powers, or do not have special inherent qualities, than to say that they do. Rambam prefers the simplest solution available when answering a question.
We may see his philosophical preference for simplicity when he says that “species and the other universals are…mental notions and that every existent outside the mind is an individual or group of individuals.vi”
Why consider species and universals nothing more than categories man has thought of? Because Maimonides, Kellner explains, holds that we shouldn’t suggest a complex answer when a simpler one is available. In our case, this translates into rejecting the belief that mitzvot have qualities that are inherent, essential, or existential to them.
2) Rambam believes that God is “…One to whose unity there is no comparison…in the universe…His power is infinite….and the knowledge of this Monotheism is a mandatory commandment”vii. Because God is completely unique and alone in the heavens, there must not be any magic to affect or control Him. Furthermore, since it’s impossible for mitzvot to share a quality with God, it’s impossible that they are inherently holy or powerful in the way that God is.
For these two reasons, we may see that Rambam constantly demystifies the mitzvotviii, explaining them in historical and philosophical contexts that disagree with the idea that mitzvot have any inherent qualities, let alone the ability to build the Temple.
Rather than explain that they are spiritually mystical rituals that affect the universe or our souls, Rambam explains that every mitzvah “exists either with a view to communicating a correct opinion, or to putting an end to an unhealthy opinion, or to communicating a rule of justice, or to endowing men with a noble moral quality…”ix. They bring us to be “occupied with” Godx, and are “the path of wisdom” which we follow because “it is true”xi. But these are all completely natural elements of the world, and there’s nothing supernatural, mystical, or magical about any of the goals of the Mitzvot.
In contrast, the statement that by doing acts of kindness we will rebuild the Temple implies that the mitzvot have the spiritual magical ability to build something, or to force heaven to build it! Rambam completely rejects this notion, since it contradicts his principle of God’s unity and uniqueness, as well as his philosophical doctrine that the simplest solution should be preferred.
In his view, all buildings must be built in completely natural ways, including the Temple. The Messianic process will be a completely natural onexii, and indeed, we will be able to say that keeping the mitzvot allowed us to reach that point. This natural process of redemption and the building of the Temple is a good example of how the mitzvot work in his opinion. They are a challenge for us, and not a kind of spiritual mysticism with seemingly magical properties.
Even though we have great leaders who held an enchanted mystical view of the mitzvot, there are some dangers in seeing the world this way.
If we tell everyone that keeping the mitzvot will protect them, or spiritually cause physical changes in our world, they may stop keeping them if they come to the conclusion this does not work. Furthermore, the belief that mitzvot are to be kept because they have spiritual powers may also cause some of us to forget that though we may keep the mitzvot so that God should protect us, we should strive to keep them because we desire to serve Him.
Additionally, this “enchanted”xiii view of our religion encourages a rejection of science, objective cause and effectxiv, and the way that the world works generally, since it could cause people to they think they have an “in” of sorts with the rules of the universe, and may manipulate the physical world. And that will probably make Bill Nye very angry.
The Science Guy aside, Rambam holds that keeping the mitzvot cannot stave off cancer, build the Temple, or protect us from robbers. If we rely on supernatural means of protection we will each suffer the consequences.
However, if we keep the mitzvot for the reasons Rambam lists, we may be able to return the focus of the mitzvot to the service of God, striving for perfection, and helping each other reach these goals, without the damages of assuming the universe or our mitzvot will do it for us. If we do that, then indeed, perhaps we will soon hire a good contractor to build the Temple, or one will even volunteer.
iRashi on dor haflaga
iiFor example, say, by not shouting or crying, as one had better not.
iiiMidrash Tanchuma, Pekudei, sec. 11, Rashi Tractate Sukka 41a ‘Ee nami,’ BT Rosh Hashanah 30a ‘lo’, Tosafot BT Sukka 41a ‘Ee nami,’ BT Shevuot 15b ‘ein’,Ritva BT Sukka 41a. Hai Gaon lists lists this as a possibility but appears to find it more likely the resurrected dead will be the ones to rebuild the Temple. (cited in ‘Theology in the Responsa’ p.23, Louis Jacobs, Littman Library,2005)
ivHe relies on other sources in this particular matter (ie:how the temple will be built), such as JT Megillah 1:11, Pesahim 9:1, Leviticus Rabbah 9:6, and Bamidbar Rabbah, 13:2. This is also likely the opinion of his followers and later rationalists, but we’ll leave that unanswered for now. However, we can say with confidence that it is certainly not the opinion of any of the Aristotelian Rishonim (Ralbag being perhaps the most prominent among them), for the reasons we will provide, which should make sense according to any Aristotelian.
vLittman Library of Jewish Civilization, 2006 (Oxford), pp.11-15,33-42,59-65. Suffice it to say that this post was made possible by Kellner’s writings, which I am a big fan of.
viGuide for the Perplexed, 3:18
viiMishnah Torah, Yesodei Hatorah, 1:7
viiiAs well as pretty much else anything he can get his hands on. For example, see Shapiro, Marc B., ‘Maimonideian Halakha and Superstition’, pp.95-150, in his ‘Studies in Maimonides and His Interpreters (University of Scranton Press,2008)
xiMT Teshuva, 10:2
xii MT Hilchot Melachim 11:1, Hilchot Beit Habechirah 1:12
xiii This is how Kellner refers to the world of Maimonides’ opponents throughout his writings.
xiv Not exactly what Hume was aiming for.