Rambam: On the Twofold Objective of Torah

I had originally planned to write a Shavuos post on some idea having to do with Matan Torah when I realized that I hadn't yet posted the Rambam's chapter on the twofold objective of Torah (Moreh ha'Neuchim 3:27). As usual, this is my own translation, hobbled together from Friedlander (bad), Pines (better), and Qafih (best) with a few of my own adjustments. The paragraph breaks are my own. Enjoy!

Artwork: Fork, by Mike Olbinski

Rambam: On the Twofold Objective of Torah

The general objective of the Torah is twofold: the well-being of the soul, and the well-being of the body. 

The well-being of the soul is promoted by correct ideas communicated to the people according to their capacity. Some of these ideas are therefore imparted in a plain form, and others allegorically, because certain ideas are, in their explicit form, too overwhelming for the capacity of the common people. 

The well-being of the body is established by a proper management of the relations in which we live with one another. We can attain this in two ways: first by removing all violence from our midst - that is to say, that every person not do whatever he pleases, desires, and is able to do, but every one of us does that which contributes towards the common welfare; secondly, by teaching every one of us such good morals as must produce a good social state.

Of these two objectives, the one - the well-being of the soul, or the communication of correct ideas - comes undoubtedly first in rank, but the other - the well-being of the body, the government of the state, and the establishment of the best possible relations among men - is prior in nature and time. The latter objective is required first; it is also treated [in the Torah] most carefully and most emphatically, because the well-being of the soul can only be obtained after that of the body has been secured. For it has already been found that man has a double perfection: the first perfection is that of the body, and the second perfection is that of the soul. 

The first (i.e. well-being of the body) consists in the most healthy condition of his material relations, and this is only possible when man has all his wants supplied, as they arise; if he has his food, and other things needful for his body, e.g., shelter, bath, and the like. But one man alone cannot procure all this; it is impossible for a single man to obtain this comfort; it is only possible in society, since man, as is well known, is by nature social. 

The second perfection (i.e. well-being of the soul) of man consists in his becoming an actually intelligent being; i.e., he knows about the things in existence all that a person perfectly developed is capable of knowing. This second perfection certainly does not include any action or good conduct, but only knowledge, which is arrived at by philosophical investigation, or established by research.

It is clear that the second and superior kind of perfection can only be attained when the first perfection has been acquired, for a person that is suffering from great hunger, thirst, heat, or cold, cannot grasp an idea even if communicated by others, much less can he arrive at it by his own reasoning. But when a person is in possession of the first perfection, then he may possibly acquire the second perfection, which is undoubtedly of a superior kind, and is alone the source of eternal life.

The true Torah, which, as we said, is one, and beside which there is no other Torah - namely, the Torah of our teacher Moses - has for its purpose to give us the twofold perfection. It aims first at the establishment of good mutual relations among men by removing injustice and instilling the noblest virtues. In this way the people in every land are enabled to stay and continue in one condition, and every one can acquire his first perfection. Secondly, it seeks to train us in hashkafos (i.e. our views of reality), and to impart correct and true ideas when the intellect is sufficiently developed.

The Torah already spoke explicitly about these two perfections and made known to us that the purpose of the entire Torah is the attainment of these two perfections. Hashem (exalted is He) said, “Hashem commanded us to perform all these decrees, to fear Hashem, our God, for our good, all the days, to give us life, as this very day” (Devarim 6:24). Here the final perfection (i.e. well-being of the soul) is mentioned first, based on its importance, for we have already explained that it is the ultimate purpose; this is the meaning of His statement, “for our good, all the days.” You know the statement of the Sages in their explanation of His statement [ibid. 22:8]: “so that it will be good for you” – in a world that is entirely good (i.e. the World to Come), “and it will prolong your days” – in a world that is entirely long. This is the same as His statement here: the intent of “for our good, all the days” is this very idea, namely, the attainment of the world that is entirely good and long – which refers to eternal existence. And the words, “to give us life, as this very day” refers to our first and physical existence, which lasts for a certain duration and which can only be well-ordered through social cooperation, as we have explained.