In launching this blog dedicated to studying the Torah through the lenses of "Classical Sephardic" commentators, we begin by asking the question: how do we define the expression "Classical Sephardic"? Does "Classical Sephardic" mean the rationalist interpreters of the Torah, who sought to blend Torah with philosophy and science? Or does "Classical Sephardic" mean the mystical interpreters who brought us the world of Kabbalah? The answer, in my opinion, is both.
The beauty of the "Classical Sephardic" world of Biblical interpretation lies in its diversity of approaches to reading, understanding and interpreting the Biblical text. Both the rationalist philosophers and the mystical kabbalists originated in "Sepharad," and each school of thought produced monumental works that help us probe the depths of the Torah in uniquely creative ways.
Both genres of "Classical Sephardic Torah" were studied and further developed in the Sephardic rabbinical academies of the Iberian Peninsula, the Middle East and North Africa, as well as in the Land of Israel. They eventually found a home in many Eastern European Yeshivot and Hasidic towns, where they were also furthered and commented upon in depth. The "Classical Sephardic" world of Biblical interpretation - both rationalist and mystical - continues to define the world of Torah commentary for all Jews - Sephardim and Ashkenazim - until today.
Looking at the very first Torah portion - Parashat Bresheet - "In the Beginning" - we are tasked with the overwhelming decision, metaphorically for this Torah portion, of "where to begin?".
We begin with Maimonides - Rabbi Moshe ben Maimon - the great halakhist (legal scholar) and philosopher. Maimonides belongs to the rationalist school, but many would question his inclusion as a "Biblical commentator," as he did not compose a systematic "verse by verse" commentary to the Torah. Maimonides chose to "comment" on the Bible by exploring some of the deepest and most difficult questions that arise out of Bible study. The result of his exploration was his monumental work of philosophy, "The Guide of the Perplexed" (Moreh Nevukhim in Hebrew translation, Dalālat al-ḥā'irīn in the original Arabic).
One of the many perplexing questions raised by Maimonides is one that continues to perplex many until this day: is the account of the creation of the world presented by the Torah in the Book of Genesis meant to be taken literally, or is there a deeper meaning and purpose behind it?
To this question, Maimonides says:
The account of Creation given in the Torah is not, as is generally believed, intended to be in all its parts literal. The literal meaning of the words might lead us to corrupt ideas and form a false opinion about God. It is therefore appropriate to refrain from examining this subject superficially or unscientifically. We must blame the ways of some ignorant preachers of the Bible, who think that "wisdom" consists of knowing the mere explanation of the words. If one wishes to understand these verses, it is appropriate to do so with intellect, after having acquired a proper knowledge of the demonstrative sciences." (Guide of the Perplexed, 2:29)
To Maimonides, the so-called "conflict" between the Bible and Science is not a conflict at all. Throughout "The Guide," Maimonides encourages the study of physical and natural sciences as a mandatory prerequisite for a proper understanding of the Torah, and as a way of deepening our relationship with God. He interprets the Torah's first chapter, where the world is created by God but described in completely physical terms, as the Torah's message that in order to come closer to God, we must first study science:
Natural science borders on Divine science, and the study of Natural science precedes that of Divine science, as has been made clear to whoever has engaged in these matters. It is for this reason that God caused His book to open with "the Account of the Beginning," which, as we have made clear, is natural science. (Introduction to Guide of the Perplexed)
In other words, the best way to understand "In the Beginning" is to study science. This study of science is not for the sake of "scientific knowledge" alone, but ultimately to draw us closer to God, the creator of the sciences.
In "commenting" on Genesis this way, Maimonides did more than solve the riddle of a textual difficulty within a Biblical verse. Maimonides opened up an entirely new philosophy of Judaism, where Torah, philosophy, science, medicine and theology harmoniously coexist. In that sense - metaphorically for this Torah portion - Maimonides launched a "new beginning" for Judaism, one that continues to inform our Judaism to this very day.