Rambam- Create a Foundation of Knowledge in Halacha and Then Learning Maaseh Merkavah - Perek 4 halacha 13

Even after the Rambam goes into the importance of Maaseh Merkavah and maaseh Breishis he ends off on a very important note. He tells us that we must have a foundation in knowledge of the Torah, specifically halacha, before we can even attempt to conquer a knowledge (in the negative sense) of G-D and His world. He says,

ועניני ארבעה פרקים אלו שבחמש מצות האלו הם שחכמים הראשונים קוראין אותו פרדס כמו שאמרו ארבעה נכנסו לפרדס. ואע"פ שגדולי ישראל היו וחכמים גדולים היו לא כולם היה בהן כח לידע ולהשיג כל הדברים על בוריין. ואני אומר שאין ראוי לטייל בפרדס אלא מי שנתמלא כריסו לחם ובשר. ולחם ובשר הוא לידע האסור והמותר וכיוצא בהם משאר המצות. ואע"פ שדברים אלו דבר קטן קראו אותן חכמים שהרי אמרו חכמים דבר גדול מעשה מרכבה ודבר קטן הוויות דאביי ורבא. אעפ"כ ראויין הן להקדימן. שהן מיישבין דעתו של אדם תחלה. ועוד שהם הטובה הגדולה שהשפיע הקב"ה ליישוב העולם הזה כדי לנחול חיי העולם הבא. ואפשר שידעם הכל קטן וגדול איש ואשה בעל לב רחב ובעל לב קצר:

"The subjects that are dealt with in these four chapters that deal with these five commandments are referred to by the previous wise ones as the Garden, as in the Garden that four entered into to. Even though (these four) were great men of israel and they were very wise, still, not all of them had the ability to know and attain all of these subjects. I say (the Rambam) that it is not proper to enter the Garden unless your basket is filled with bread and meat. Bread and meat is referring to knowing the Issur viheter (permitted and prohibited) laws, as well as all other laws, that are in all other commandments. Even though these things are small, the wise ones called them a major idea and the debates of Abaye and rava (halacha) a small subject. Even though this is so (that the wise ones call the halacha a small subject and Maaseh Merkavah a big subject) it is proper to learn the halacha before Maaseh Merkavah. The reason for this is that they settle a man's knowledge first. Furthermore, (the halacha) represents the influence of G-D in this world that allows one to attain a place in the world to come. And it is possible for anyone to understand Halacha, small or great, male or female, a big hearted person or a small hearted person."

The Rambam here reveals to us a major principle that should be utilized. He tells us that the only way that we are going to be able to acquire the world to come is through following halacha. This is true because everyone has the ability to acquire a knowledge of halacha and follow it appropriately. However, Maaseh Merkavah serves an entirely different purpose, that helps us develop our minds, for those who are able, in a way that we can achieve a greater understanding of G-D. The reason we must first achieve a comprehensive knowledge in halacha before we begin to delve into Maaseh Merkavah is because Maaseh Merkavah builds upon the foundation stones of Halacha. One can only understand and appreciate Maseh merkavah once halacha has been mastered.

This goes very well with Rambam's ideas on how one achieves eternal life. The Rambam bases eternal life on acquired knowledge, called the acquired intellect. Someone who has a basic understanding of halacha will be able to live forever, but it is a lower level than someone who has mastered halacha and understands it with intricate details. On top of this is the person who learns Maaseh Merkavah. A person that is able to acquire the knowledge of G-D (through the negative understanding of what He is not) will have an even greater and more meaningful eternal existence, because of this greater knowledge. This is why the Rambam refers to the original wise ones as calling Maaseh Merkavah a great subject and halacha a small subject, because Maaseh merkavah, learned in the correct way, will lead a person to have an extremely amazing eternal life.

Rambam-How to Use Maaseh Merkavah and Maaseh Breishis- Perek 4 Halacha 12

The Rambam discusses what benefit can be derived from learning Maaseh Merkavah and Maaseh Breishis. He says,

בזמן שאדם מתבונן בדברים אלו, ומכיר כל הברואים ממלאך וגלגל ואדם וכיוצא בו, ויראה חכמתו של הקדוש ברוך הוא בכל היצורים וכל הברואים--מוסיף אהבה למקום, ותצמא נפשו ויכמה בשרו לאהוב המקום ברוך הוא; ויירא ויפחד משפלותו ודלותו וקלותו, כשיערוך עצמו לאחד מהגופות הקדושים הגדולים, וכל שכן לאחד מהצורות הטהורות הנפרדות מן הגלמים, שלא נתחברו בגולם כלל. וימצא עצמו, שהוא ככלי מלא בושה וכלימה, ריק וחסר.

"When a man contemplates these things (Maaseh Merkavah and Maaseh Breishis) and recognizes all of the creations, like the angels, spheres, man, etc, he sees the wisdom of G-D with all of His formations and creations. This creates a love that causes a man's soul to thirst and his flesh to yearn to love G-D. This man will then be afraid because of his lowliness, lacking and unimportance. When he compares himself to one of great holy bodies, and even more so the spiritual entities that have no physicality, he will see himself as a vessel that is full of embarrassment, shame, emptiness and lacking."

The Rambam is trying to give us a practical use for the knowledge of abstract ideas. One might ask, "Why should I learn cosmology?" The Rambam would respond by pointing out that through a knowledge of the abstract and complicated ideas that are found in cosmology one can learn to have a great level of Yiras Shemayim (Fear of heaven). In truth, the Rambam is telling us that all of science can help us have a better appreciation for G-D. When we see the greatness of all of His creations then we realize just how insignificant we are in this world.

This idea fits very well with the Rambam's theology. He holds that man was not the main reason for all of creation. True, man was an important part of creation, but to say that man was the pinnacle would be a mistake. Everything that was created had its place and is needed. This is why we should respect everything in the world. It is a mistake to think that anyone is better than anyone else, or even anything else. We are all G-D's creations and in light of this we will learn to have a better appreciation for G-D and we can learn to be humble.

Rambam-How to Teach Maaseh Merkavah and Maaseh Breishis- Yisodei hatorah perek 4 halacha 11

The Rambam continues his discussion of the differences between Maaseh Merkavah and Maaseh Breishis (Metaphysics and Physics). He says,


ומה בין ענין מעשה מרכבה לענין מעשה בראשית. שענין מעשה מרכבה אפילו לאחד אין דורשים בו אא"כ היה חכם ומבין מדעתו מוסרין לו ראשי הפרקים. וענין מעשה בראשית מלמדין אותו ליחיד אע"פ שאינו מבין אותו מדעתו ומודיעים אותו כל מה שיכול לידע מדברים אלו. ולמה אין מלמדין אותו לרבים. לפי שאין כל אדם יש לו דעת רחבה להשיג פירוש וביאור כל הדברים על בוריין


"What is the difference between the subject of Maaseh Merkavah and the subject of Maaseh Breishis. The subject of Maaseh Merkavah is not allowed to be expounded unless the person is wise and about to undertand through his own knowledge and then, only the basic principles are allowed to be told over. The subject of Maaseh Breishis can be taught one-on-one even though the person can not understand it on their own and it can be made known to this person as much as possible. However, why can't (Maaseh Merkava) be taught to the masses? This is because not every man is equipped with a broad mind to attain the correct understanding of this subject."

The laws of teaching Maaseh Merkavah and Maaseh Breishis can tell us a great deal about their subject matter. The fact that Maaseh merkavah can only be taught to a wise person that can understand the subject matter on his own and the specifics of the subject matter are not allowed to be passed on is very telling. Maaseh Merkavah must contain information that is so complex and difficult to understand that the Rabbis were worried that it could easily be misunderstood. Not only must they have been afraid of this misunderstanding, but also the outcome of this misunderstanding. Therefore, only someone who can figure the subject matter out on their own is allowed to even be told the general ideas found within this category of subjects. This is Metaphysics. Metaphysics is concerned with explaining the fundamental nature of being and the world. In Judaism, this subject is very abstract and has to do with G-D and spirituality. This is why Maaseh Merkavah can not be taught to just anyone, because it has to do with very abstract ideas and some of them are unrelated to the physical world.

Maaseh Breishis is different. It is allowed to be taught to a single disciple no matter who they are. This is because all of Maaseh Breishis is related to the physical world and is practical to a certain degree. However, it is not allowed to be taught to a group in case some people in the group try to interpret the subject matter themselves. It is a difficult subject and it lends itself to misinterpretation. If people learned it in a group then they will come to misunderstand the subject and believe in improper ideas.

These are the reasons why Maaseh Breishis can be taught to anyone, but Maaseh Merkavah must be withheld from the general public. Maaseh Merkavah, even with a proper teacher is so abstract and difficult that not just anyone can learn it. A person who learns this subject, when they are unprepared, is likely to have many problems with the ideas contained within it. However, Maaseh Breishis can be taught to anyone with the proper teacher.

Rambam-Warning Against Teaching Maaseh Merkava- Yisodei Hatorah perek 2 halacha 12

The Rambam now discusses why he can not go further into the subjects that he has been discussing. He says,


צוו חכמים הראשונים שלא לדרוש בדברים אלו אלא לאיש אחד בלבד והוא שיהיה חכם ומבין מדעתו ואחר כך מוסרין לו ראשי הפרקים ומודיעין אותו שמץ מן הדבר והוא מבין מדעתו וידע סוף הדבר ועומקו. ודברים אלו דברים עמוקים הם עד למאד ואין כל דעת ודעת ראויה לסובלן. ועליהם אמר שלמה בחכמתו דרך משל כבשים ללבושך כך אמרו חכמים בפירוש משל זה דברים שהן כבשונו של עולם יהיו ללבושך כלומר לך לבדך ואל תדרוש אותם ברבים. ועליהם אמר יהיו לך לבדך ואין לזרים אתך. ועליהם אמר דבש וחלב תחת לשונך, כך פירשו חכמים הראשונים דברים שהן כדבש וחלב יהיו תחת לשונך:


"The earlier wise men commanded that these things [that we have discussed in the first two chapters] should not be expounded upon in front of more than one man. Even this should not be done unless this man is wise and has an acute mind to understand things. After this condition is ascertained then this subject should be transmitted to this man, first by just skimming the surface of these subjects and then by only revealing some of the subject. He should then be able to understand these ideas through his wisdom and then be able to figure out the rest of the subject and its deeper meaning through his own intellect.


The ideas that this subject deals with are very deep and not every one's knowledge is able to bear this information. Concerning these deep ideas King Solomon, in his wisdom, gave a parable, 'Let the sheep be your clothes.' The wise ones explained this parable that those things which are secret (the hebrew word word sheep can be read differently and means secret as explained in Chagiga 13A) should be like your clothes, meaning that the esoteric understanding that you attain should be kept for yourself and you should not expound upon them for the multitude. King Solomon also says regarding these matters, 'This shall be for you alone and not for a stranger [to share with you].' King Solomon states further regarding these matters, 'Like honey and milk it lies under your tongue.' The earlier wise men expounded this pasuk to be telling us that these esoteric things are like honey and milk that should be kept under your tongue."

The idea of Maaseh Merkava throughout Kabbalah is that which is mystical. However, the Rambam does not believe in mysticism so it must be understood what exactly he thought the Maaseh Merkava was teaching. In The Guide for the Perplexed the Rambam points out that he thinks the Maaseh Merkava is the subject of metaphysics that can be attained through philosophy as is pointed out in the following passage (Section 1 CHapter 34):

"Now, consider how, in the writings of the Rabbis, the admission of a person into discourses on metaphysics (Maaseh Merkava) is made dependent on distinction in social qualities, and study of philosophy, as well as in the possession of clearsightedness, intelligence, eloquence, and ability to communicate things by slight allusions. If a person satisfies these requirements, the secrets of the Law are confided to him. In the same place we also read the following passage :-R. Jochanan said to R. Elasar, 'Come, I will teach you Maaseh Merkava.' The reply was, 'I am not yet old,' or in other words, I have not yet become old, I still perceive in myself the hot blood and the rashness of youth. You learn from this that, in addition to the above-named good qualities, a certain age is also required."

The Rambam points out that this is why the subject of Maaseh Merkava is only to be taught on an exclusive level. Philosophy is something that is dangerous for the general population to become involved in. In the past, we have seen many people stray away because they have become infatuated with philosophy or science in general. This is why only an extremely wise person that will be able to figure out the truth on his own is taught metaphysics. He will be able to enhance his love of G-D and his understanding of G-D as opposed to someone who will use this knowledge to turn away from G-D.

The Rambam also points out that there are three locations where King Solomon points out that these subjects must remain hidden. There are certain ideas that the general population should not contemplate because they will not understand it and then because of their failed understanding they will turn away from G-D. We can see this to be true based on history. when someone understands some information incorrectly that leads a person in the wrong direction. It is very important to first attain a level that will allow you to understand the more complicated information before diving head first into the complicated information. It is similar to math. A person can not hope to understand complicated math theories without first attaining a knowledge of algebra and calculus. To do so would be irresponsible and foolish. This person is no more equipped to be a mathematician than I am to be an astronaut.

I think an underlying theme that exists here is that a person should not learn any subject that will test the faith of that person if they are not ready for it. Meaning, a person should not learn evolution if they believe that evolution is incompatible with the Torah. The reason for this is that if somehow the person is convinced that evolution is correct they will abandon their religion. However, if they believe that evolution could be compatible with Torah then what is the harm in learning the theory, it will not effect the persons religion in the slightest bit.

Rambam-Maaseh Merkava (Subject Title for discussing G-D's Existence)- Yisodei Hatorah perek 2 halacha 11

The Rambam wants to define the subject matter that he has been discussing for the first two chapters of Yisodei Hatorah. He says,


דברים אלו שאמרנו בענין זה בשני פרקים אלו כמו טיפה מן הים הם ממה שצריך לבאר בענין זה. וביאור כל העיקרים שבשני פרקים אלו הוא הנקרא מעשה מרכבה:


"These things that we have said regarding the matters in these first two chapters is like a drop in the ocean of what must be explained about these matters. The explanation of all of these fundamental ideas in these first two chapters is referred to as Maaseh Merkava."

Now that the Rambam has brought up the phrase "Maaseh Merkava" it is important to understand what that means. According to Rambam the "maaseh Merkava" refers to Metaphysics. Basically, the understanding of G-D. The words refer to the vision of Ezekial that he saw a chariot (Merkava) that G-D was on being led by four Chayos, the highest level of angels.

The Rambam is simply pointing out that he is not giving a detailed description of the "Maaseh Merkava," rather he is just teaching the foundations that one needs in order to understand it on a basic level. This is is why the Rambam devotes a small section to these ideas in the Mishna Torah. However, in his famous work The Guide for the Perplexed, the Rambam discusses the "Maaseh Merkava" in great detail.