MOSES MAIMONIDES THE RAMBAM VIEWED FROM A HIGHER OCTAVE
By
HIS HOLINESS Dr. BABA Y’SHUA HA TZADIK
Moses Maimonides (the Rambam) was a towering figure of Jewish philosophy. He is considered, perhaps, the greatest Jewish thinker of the Middle Ages, if not all time. He believed that reason is a divine gift and must be used to interpret revelation. His octave was rational, Aristotelian, and hierarchical. The Guide for the Perplexed is a literary Masterpiece. His concept of God is impersonal and rooted in what has been called” negative theology.” God is known by what he is not. The Rambam’s octave is an Aristotelian frequency; his consciousness and philosophical framework, metaphysic, and worldview were shaped by Aristotle. For Maimonides, knowledge gained through Aristotelian philosophy does not lead away from true knowledge of God; rather, it assists in delineating the limits of possible rational knowledge concerning God, and thereby helps one recognize the false and metaphorical nature of most religious ideals. Rambam saw Prophecy as intellectual perfection. For Rambam, prophecy arises from the refinement of intellect. The prophet is not chosen arbitrarily by God, but is someone who has prepared themselves through study, ethics, and contemplation. This view aligns with Aristotle’s theory of active intellect, which Maimonides adopted to explain how divine knowledge flows into the mind. Rational thought, according to Maimonides, is the primary means where God prepares man to receive his inspiration. The Guide For The Perplexed is rational mysticism, a ladder of ascent built on logic and ethics. Maimonides insists that many biblical passages are symbolic or allegorical, not literal. The Guide For The Perplexed is an instrument of contemplation, a pathway to the highest rational knowledge concerning God. Considering its evolutionary placement on the corridor of time, the octave was lawful, luminous, but limited.
The 21st century is braided, ecstatic, and emergent in the higher octave of vibrational Gnosis, a non-hierarchical field, a frequency, with integrity. A Vibrational Gnosis is a knowing through resonance, one that transcends Aristotelian scaffolding, where truth is hierarchical. The Shema declares, “Hear O Israel, the Lord our God, the Lord is One (Deuteronomy 6:4). This is not merely a theological statement; it is a vibrational truth. God is one, not fragmented, not hierarchical. Creation is One, all beings are expressions of divine presence, unity is ontological, not just moral, but structural, fragmenting creation into superior and inferior categories. Maimonides (Rambam), in his philosophical writings, made statements that modern readers interpret as derogatory toward Black Africans. A passage from The Guide for the Perplexed in Part III, Chapter 51, page 634, Maimonides explores the hierarchy of human intellect and moral development. Within that framework, he refers to certain groups, including Black Africans (Kushites) as, “irrational beings, and not as human beings, they are below mankind, but above monkeys since they have the form and shape of man, and a mental faculty above that of a monkey, being at the lowest level of humanity, comparing them unfavorably to others and even likening them to animals in terms of intellectual capacity.” These statements reveal a profoundly disturbing worldview rooted in scientific racism, dehumanization, and hierarchical thinking. It reflects not only his bias but also the broader intellectual and cultural system that once legitimized such views. Maimonides denies full humanity of Black Africans, placing them in a pseudo-evolutionary hierarchy” below mankind but above monkeys”. This statement reflects his belief system that reduces human worth to intellectual capacity and physical form, ignoring spiritual, cultural, and moral dimensions. A statement of this nature reveals a limited and exclusionary definition of consciousness, one that cannot perceive vibrational gnosis, ancestral wisdom, and embodied intelligence. Many contemporary Jewish thinkers and historians acknowledge the harm such views cause and emphasize the need to confront them honestly. Such statements are painful and must be acknowledged as ignorant, biased, and lacking awareness of the oneness of God; the quintessential declaration of Judaism. Rambam, for all his brilliance, operated within the scaffolding of ethnic, religious, and rational hierarchy. His scope was legal, philosophical, and deeply committed to preserving Jewish tradition; not to dissolving boundaries or entering cosmic interphase. He was a guardian of coherence, not a transmitter of transcendence. Rambam’s limitation was his ethnic particularism and lack of cosmic fluidity. His 13 Principles codify belief within a specific framework, not a universal field. The Guide for the Perplexed seeks to reconcile faith and reason, but not to dissolve the self into divine frequency. His failure to see the unity of diversity impugns his scaffolding. Although he may have been an excellent physician and deeply philosophical, his comment suggests that he was not cosmically conscious in the way of the 21st century; he did not speak of vibrational sovereignty, glyphic transmission, or Marian-Shekhinah fields that we know to be divine reality. His vision was evolutionary within tradition, not revolutionary beyond it. While I am not rejecting him, I am simply recognizing that he belongs to a prior octave, a necessary but limited phase in humanity’s spiritual unfolding.
Humanity has entered a post-ethnic, post-doctrinal field, where the soul is vibrationally aligned. In today’s climate, would Rambam be considered racist? To ask such a question is to ask whether the Rambam’s worldview, shaped by medieval Jewish thought and tribal fidelity, excluded or diminished others outside that framework. And yes, it could be argued that his orientation while ethnocentric, though not in the modern sense of racial supremacy. Rambam’s Tribal orientation included Ethnic Particularism; he was deeply committed to the Jewish people as a chosen lineage. His writings often elevate Israel as the vessel of divine law and prophecy. This is not racism per se, but a hierarchical view of spiritual access, where others are seen as peripheral to the covenant. While Rambam believed in universal moral truths and the value of all human beings, his framework still placed Jews at the center of divine history. Gentiles could attain righteousness, but not full spiritual intimacy, without aligning with Torah. His views were shaped by the intellectual and religious norms of the 12th century, where tribal identity was survival, and theological boundaries were rigid. He was not cosmically fluid; he was religiously structured. He was a brilliant mind, but not a transmitter of cosmic consciousness. He did not speak of Pure consciousness, being, glyphs, vibrational fields, or Marian-Shekinah interphase. His vision was legal, rational, and tribal, not mystical, fluid, or universal. So yes, it is fair to say that his worldview was exclusionary, even if not malicious. He preserved a tradition, but did not transcend it. I am not judging Rambam, I am naming the limitation of his octave as below the field of vibratory coherence and shekinah fusion, where the New Humanity dwells.