2),--the opposite of that which man was told in the beginning of the creation, "And for thy husband shall thy desire be, and he shall rule over thee" (Gen. iii. All the Sabeans thus believed in the eternity of the Universe, the heavens being in their opinion God. This is the belief of most of our Theologians: and in a similar manner have the Prophets expressed the idea that all parts of natural products are well arranged, in good order, connected with each other, and stand to each other in the relation of cause and effect; nothing of them is purposeless, trivial, or in vain; they are all the result of great wisdom. canst thou find out the Almighty unto perfection?" You know how much the Law insists that we shall always remember the plagues that have befallen the Egyptians; comp. 15); because the keeping of Sabbath is a confirmation of our belief in the Creation; a false prophet and a rebellious elder are put to death on account of the mischief which they cause; he who strikes his father or his mother is killed on account of his great audacity, and because he undermines the constitution of the family, which is the foundation of the state. 15). Among other mad and foolish things, it contains also the idea, discovered by him, that there exists more evil than good. In short, the king put him in prison; but he continued many days, while in prison, to argue against them. Another very important lesson is taught by the additional phrase, "in the earth." xi. Even of those that felt quite innocent and safe most were rather willing to lose all their property than to submit to the prescribed treatment; even death was preferred to the public disgrace of uncovering the head, undoing the hair, rending the garments and exposing the heart, and being led round through the Sanctuary in the presence of all, of women and men, and also in the presence of the members of the Synhedrion. 19). 22). Comp. It is also well known that we are often in the company of our sisters, our aunts, and the wife of our uncle, and are frequently brought up together with them. There is no close connexion between this possession and its possessor; it is a perfectly imaginary relation when on account of the great advantage a person derives from these possessions, he says, This is my house, this is my servant, this is my money, and these are my hosts and armies. 8); namely, he restores that which he has taken, and adds just as much [to it] of his own property. For the Law is a divine institution, and [in order to understand its operation] we must consider how in Nature the various forces produce benefits which are general, but in some solitary cases they cause also injury. The doctors of the Mishnah have already explained this fact, and my attention was called to it by their remarks. etc. Meat boiled in milk is undoubtedly gross food, and makes overfull; but I think that most probably it is also prohibited because it is somehow connected with idolatry, forming perhaps part of the service, or being used on some festival of the heathen. Only to the murderer we must not be lenient because of the greatness of his crime; and no ransom must be accepted of him. THIS chapter treats of the meaning of three terms which we find necessary to explain, viz., ḥesed ("loving kindness"), mishpat ("judgment"), and ẓedakah ("righteousness"). This honour is given him because he abstains from wine. This is expressed in the following passage: "And makest men as the fishes of the sea, as the creeping things, that have no ruler over them. xxxi. viii. xxvi. xii. But a prophet only receives divine inspiration through the agency of an angel. I win point out the equity of the various laws in this respect. In order to eradicate these false principles, the Law commands us to offer sacrifices only of these three kinds: "Ye shall bring your offering of the cattle [viz. This alone suffices to show how disgusting their practice must be to human nature. In the same way as the Israelites were commanded to eat unleavened bread, because they could prepare it hastily, so they were commanded, for the sake of haste, to roast the lamb, because there was not sufficient time to boil it, or to prepare other food; even the delay caused by breaking the bones and to extract their marrow was prohibited the one principle is laid down for all these rules, "Ye shall eat it in haste" (Exod. In the same manner the term "holiness" is used homonymously of three things corresponding to the three kinds of uncleanness. He induced these people, by showing kindness to them, to serve God. For these reasons the Creator gave to the form of man power, rule, and dominion over the substance;--the form can subdue the substance, refuse the fulfilment of its desires, and reduce them, as far as possible, to a just and proper measure. All this concerns only those who desire to sacrifice; for we are distinctly told that the omission of the sacrificial service on our part will not be reckoned to us a sin: "If thou shalt forbear to vow, it shall be no sin in thee" (Deut. For the 1977 book by E.F. Schumacher, see, See the entry "Maimonidean Controversy, under Maimonides, in volume 11 of the, Learn how and when to remove this template message, Agostino Giustiniani/Augustinus Justinianus, "MOSES BEN MAIMON (RaMBaM; usually called MAIMONIDES)", The Anatomy of Figuration: Maimonides’ Exegesis of Natural Convulsions in Apocalyptic Texts (Guide II.29), Interpreting Maimonides: Studies in Methodology, Metaphysics, and Moral Philosophy, Rabbi Yosef Qafih's Modern Medieval Translation of the Guide, Maimonides' Guide of the Perplexed in Translation, Writings of Maimonides; manuscripts and early print editions. He forbade us to follow their ways; he said, "Ye shall not walk in the manners of the heathen", etc. Those who are too poor to offer a bird, may bring bread of any of the kinds then in use: baked in the oven, baked in a pan, or in a fryingpan. So long as Job's knowledge of God was based on tradition and communication, and not on research, he believed that such imaginary good as is possessed in health, riches, and children, was the utmost that men can attain: this was the reason why he was in perplexity, and why he uttered the above-mentioned opinions, and this is also the meaning of his words: "I have heard of thee by the hearing of the ear; but now mine eye seeth thee. THAT which is impossible has a permanent and constant property, which is not the result of some agent, and cannot in any way change, and consequently we do not ascribe to God the power of doing what is impossible. The Ashariyah were therefore compelled to assume that motion and rest of living beings are predestined, and that it is not in the power of man to do a certain thing or to leave it undone. Thus Scripture teaches, in order that man should abandon idolatry, the reverse of that which idolatrous priests preached to the people, for, as has been shown by us, the principal object of the Law is to remove this doctrine, and to destroy its traces. But also in these cases the doubt is not justified. When, therefore, that relation ceases, he that has been a great king may one morning find that there is no difference between him and the lowest person, and yet no change has taken place in the things which were ascribed to him. With this perfection man has obtained his final object; it gives him true human perfection; it remains to him alone; it gives him immortality, and on its account he is called man. The power of God is not assumed to extend to any of these impossibilities. just as we do not ask what is the purpose of God's existence, so we do not ask what was the object of His will, which is the cause of the existence of all things with their present properties, both those that have been created and those that will be created. Therefore the Law prohibits us to use seed that has grown in a vineyard, and commands us to bum both the barley and the produce of the vineyard. The Law commands to stone him and to remove him from society lest he grow up in this character, and kill many, and injure the condition of good men by his great lust. This may be inferred from the words of the prophet Zechariah concerning the four chariots that came forth. 22, 30; xxix. cannot be asked about anything which is not the product of an agent; therefore we cannot ask what is the purpose of the existence of God. xxviii. 6-8). 20). On that account it is allowed, even commanded, to kill animals; we are permitted to use them according to our pleasure. This is the argument which led the philosophers to speak such blasphemous words. The good inclination, however, comes when the mini is developed. But the Prophets at the same time relate how their own thoughts were engaged on this question, and how they were at last convinced that in the instances to which these arguments refer, only the end and not the beginning ought to be taken into account. In such a case it would be desirable to ascertain whether there exists some faculty to distinguish between imagination and intellect, [and if so,] whether this faculty is different from both, or whether it is part of the intellect itself to distinguish between intellectual and imaginary objects. In Maimonides view, many aspects of descriptions of prophesy are metaphor. 23). The sin-offering, which was brought on the Day of Atonement (ibid. Traditionally, Jewish law viewed this passage as extremely sensitive, and in theory, did not allow it to be taught explicitly at all. All species of irrational animals likewise move by their own free will. In a succeeding chapter I shall explain why the Sabeans had their religious doctrines written in a work on agriculture. But the term management, when applied to God, has not the same meaning which it has when applied to us; and when we say that He rules His creatures we do not mean that He does the same as we do when we rule over other beings. The friends, on the other hand, contend that those who act well receive reward, and those who act wickedly are punished. 17-19). xxxii. This dictum of Galen is part of the following more general proposition:--Whatever is formed of any matter receives the most perfect form possible in that species of matter: in each individual case the defects are in accordance with the defects of that individual matter. 15); it implies the notion of turning and moving away from a thing; he undoubtedly turns us away from the way of truth, and leads us astray in the way of error. Therefore all these details are given. 22). These four Ofannim have the same form; comp., "And they four had one likeness." These rules were laid down in order that people should not despise that with which the name of God is connected, and which serves as a means of approaching God. 16, seq.) As it was very necessary that the high-priest should always be in the Sanctuary, in accordance with the Divine command, "And it shall always be on his forehead" (Exod. xvi. the same idea is expressed thus: "No evil comes down from above.". Comp. 19). Note this remarkable fact. The Guide for the Perplexed (Arabic: دلالة الحائرين, Dalālat al-ḥā’irīn, .mw-parser-output .script-hebrew,.mw-parser-output .script-Hebr{font-family:"SBL Hebrew","SBL BibLit","Frank Ruehl CLM","Taamey Frank CLM","Ezra SIL","Ezra SIL SR","Keter Aram Tsova","Taamey Ashkenaz","Taamey David CLM","Keter YG","Shofar","David CLM","Hadasim CLM","Simple CLM","Nachlieli",Cardo,Alef,"Noto Serif Hebrew","Noto Sans Hebrew","David Libre",David,"Times New Roman",Gisha,Arial,FreeSerif,FreeSans}דלאל̈ת אלחאירין; Hebrew translation, Moreh Nevukhim Hebrew: מורה נבוכים) is a work of theology by Maimonides. Hence even if the murdered person continued to live after the attack for an hour or for days, was able to speak and possessed complete consciousness, and if he himself said, "Pardon my murderer, I have pardoned and forgiven him," he must not be obeyed. Their benefit is apparent; for if sinners and robbers were not punished, injury would not be prevented at all: and persons scheming evil would not become rarer. The frequency of the crime. 5. THE precepts of the fifth class, enumerated in the Section--"On Damages" (Sepher neziḳin), aim at the removal of wrong and the prevention of injury. The simile and comparison is in this case very extraordinary, and is undoubtedly part of the prophecy; and note it well. i. This is expressed in the following words:--"And when the Ḥayyot went, the Ofannim went by them; and when the living creatures were lifted up from the earth, the Ofannim were lifted up" (ver. A sin-offering which is brought in the hope to atone for one or more great sins, as, e.g., the sin-offering [of the Synhedrion or the high-priest] for a sin committed in ignorance, and the like, are not burnt upon the altar, but without the camp; upon the altar only the burnt-offering, and the like, are burnt, wherefore it was called the altar of the burnt-offering. 14). xxv. For this reason all material enjoyment, all trouble and care for the body, are interdicted, no work may be done; the day must be spent in confession; ever- one shall confess his sins and abandon them. The use of these precepts we have stated in general terms. 16). ver. 28, 29) is not a punishment to the animal, as the dissenters insinuate against us, but it is a fine imposed on the owner of that animal. 5), with a country full of fruit-trees and rivers. It is in reference to these [idolatrous ideas] that the true prophets exclaim, "They walked after [vain] things, which do not profit." Although this passage is very strange, and has no parallel in the writings of our Sages, I explain it, as you shall soon hear, in such a manner that I remain in accord with the meaning of their words and do not depart from the principle which we agreed upon, that the commandments serve a useful object; "for it is not a vain thing for you"; "I have not said to the seed of Jacob, seek me in vain. Consider how the action of Divine Providence is described in reference to every incident in the lives of the patriarchs, to their occupations, and even to their passions, and how God promised to direct His attention to them. Perhaps further study will help to reveal even these things so that nothing will remain unintelligible. According to this doctrine it is possible that a person be afflicted without having previously committed any sin, in order that his future reward may be increased; a view which is held by the Mu’tazilites, but is not supported by any Scriptural text. Job, as well as his friends, were of opinion that God Himself was the direct agent of what happened, and that the adversary was not the intermediate cause. But of all those precepts which are mentioned in Hilkot De'ot, it is distinctly stated that their object is to inculcate good moral principles. 25). But we do perform an act of ẓedakah when we fulfil those duties towards our fellow-men which our moral conscience imposes upon us; e.g., when we heal the wound of the sufferer. This class includes also the commandment to swear by the name of God and the prohibition of swearing falsely or in vain. But Scripture does not so distinctly prescribe the belief in them as it does in the first case; it is implied in the commandment, "to love the Lord" (Deut. 7, 8), in order to give the place and the garments of those who officiated there a pleasant odour. The Law is also analogous to that about false witnesses, which we have explained above (chap. "And the Israelites uttered things that were not right against the Lord" (2 Kings xvii. Their views on these matters are well known. Intercourse with a betrothed handmaid is likewise easy and frequent; she is exposed unprotected, being in reality neither handmaid nor a free person, nor a married woman, according to the traditional interpretation of this precept. The great book on this subject is the book On the Nabatean Agriculture, translated by Ibn Wahshiya. For those who observe the nature of the Universe and the commandments of the Law, and know their purpose, see clearly God's mercy and truth in everything; they seek, therefore, that which the Creator intended to be the aim of man, viz., comprehension. The words of Judah, "Let her take it to her, lest we be shamed," etc., show that conversation about sexual intercourse, even of that which is permitted, brings shame upon us; it is proper to be silent about it, to keep it secret, even if the silence would lead to loss of money. vi. to every man individually. Next comes the description of another part; for the prophet relates that he saw a body beneath the Ḥayyot, but closely joining them. And so it was when the cloud was a few days. etc. Undoubtedly all people turned then to the East [worshipping the Sun]. It is possible that the pronoun in la-maanehu refers to the object; but it can also be considered as agreeing with the subject; in which case the meaning of the word is, for the sake of Himself, or His will which is identical with His self [or essence], as has been shown in this treatise. It was first translated in 1204 into Hebrew by a contemporary of Maimonides, Samuel ibn Tibbon. After this explanation you will understand that there is no occasion to seek the final cause of the whole Universe, neither according to our theory of the Creation, nor according to the theory of Aristotle, who assumes the Eternity of the Universe. Much less need any one of us help or pity his fellow-men [under such circumstances]; because mercy on sinners is cruelty to all creatures. ), although the Egyptians have subsequently oppressed us very much, as is well-known. It is a frequent occurrence, he says, that a man becomes ill, approaches the gates of death, and is already given up by his neighbours. ), Having shown that the term "to know" means "that all people may know," we apply this interpretation to the following words said in reference to the manna: " To humble thee, and to prove thee, to know what was in thine heart, whether thou wouldst keep his commandments, or not" (Deut. liv.) When warning was given to the supposed offenders, it was explained to them that they had relinquished their faith, because by agreeing to transgress one particular law they rejected the truth of the whole Law. The Mishnah therefore teaches: "And make a fence round the Law" (Abot i. Elihu therefore says: "If there be an angel with him, an interpreter, one among a thousand, to show unto man his uprightness," etc. 2). Every positive or negative precept, the reason of which is unknown to thee, take as a remedy against some of those diseases with which we are unacquainted at present, thank God. uẓu, "take counsel" (Isa. Mercy is also the object of the law, "Thou shalt not deliver unto his master the servant that is escaped from his master" (Deut. xix. In other instances of witchcraft it is assumed that one of the above performances suffices. He whose conduct in the dark night is the same as in the day." The prophet alludes perhaps in the phrase "behind one tree in the midst" to indulgence in forbidden lust. When people take exercise by playing with the ball, wrestling, stretching out the hands or keeping back the breathing, or do certain things as preparation for writing, shape the pen and get the paper ready, such actions are mere pastimes in the eyes of the ignorant, but the wise do not consider them as unimportant. All these are the result of management, i.e., in a close relation to Divine Providence. This section contains also the law concerning preparing "a place without the camp," and "having a paddle upon the weapon" (Deut. The prophets even express their surprise that God should take notice of man, who is too little and too unimportant to be worthy of the attention of the Creator: how, then, should other living creatures be considered as proper objects for Divine Providence! Fourth Theory.--Man has free will; it is therefore intelligible that the Law contains commands and prohibitions, with announcements of reward and punishment. 19) or irritate the organ of generation; and when we find ourselves unintentionally in a state of irritation, we must turn our mind to other thoughts, and reflect on some other thing till we are relieved. (xii. "He held meetings and made blasphemous observations on Scripture, saying, Had Moses nothing else to write than, And the sister of Lotan was Timna" (Gen. xxxvi. The Law lays stress on this duty in several places; comp. The chance of returning from the exile depends on the death of [the high-priest], the most honoured of men, and the friend of all Israel. 1). [Job], the simple and righteous man, is given and handed over to the adversary; whatever evils and misfortunes befell Job as regards his property, children, and health, were all caused by this adversary. The eighth class includes those precepts which relate to certain days, as Sabbaths and holydays: they are enumerated in the section Zemannim. The Guide of the Perplexed, Volume 1 Moses Maimonides , Shlomo Pines , Leo Strauss This monument of rabbinical exegesis written at the end of the twelfth century has exerted an immense and continuing influence upon Jewish thought. When a person enters the Temple, certain emotions are produced in him; and obstinate hearts are softened and humbled. This the Sabbath effects in addition to the perpetuation and confirmation of the grand doctrine of the Creation. The supporters of this theory hold that it was the will of God to send prophets, to command, to forbid, to promise, and to threaten, although we have no power [over our actions]. They imagined that in this manner the spirits would come to partake of the blood which was their food, whilst the idolaters were eating the flesh; that love, brotherhood, and friendship with the spirits were established, because they dined with the latter at one place and at the same time; that the spirits would appear to them in dreams, inform them of coming events, and be favourable to them. For they say, "There is no death without sin, and no affliction without transgression." (Gen. xviii. According to our theory that God's knowledge is not different from His essence, there is an essential distinction between His knowledge and ours, like the distinction between the substance of the heavens and that of the earth. If we say, This bread or this meat is forbidden for us, we are not allowed to partake of that food. Ignorant and superficial readers take them in a literal, not in a figurative sense. Page iii CONTENTS Preface Life of Maimonides xv Analysis of the Guide for the Perplexed xxvii PART I. Thus they imagine that they are able by certain acts to prevent hail from coming down, and by certain other acts to kill the worms in the vineyards, whereby the latter are protected from injury; in fact, the killing of the worms in vineyards, and other superstitions mentioned in the Nabatean Agriculture, are fully described by the Sabeans. above-mentioned lessons, and stated the same theory that has been explained in this chapter, viz., that the simple term ḥokmah, as a rule, denotes the highest aim of man, the knowledge of God; that those properties which man acquires, makes his peculiar treasure, and considers as his perfection, in reality do not include any perfection: and that the religious acts prescribed in the Law, viz., the various kinds of worship and the moral principles which benefit all people in their social intercourse with each other, do not constitute the ultimate aim of man, nor can they be compared to it, for they are but preparations leading to it. After this preliminary remark, I say that the precepts of the Law may be divided into the following four classes with respect to the punishment for their transgression:--(1) Precepts whose transgression is followed by sentence of death pronounced by a court of law. It is therefore possible, according to the Ashariyah, that God inflicts pain on a good and pious man in this world, and keeps him for ever in fire, which is assumed to rage in the world to come, they simply say it is the Will of God. Abraham was brought up in Kutha; when he differed from the people and declared that there is a Maker besides the sun, they raised certain objections, and mentioned in their arguments the evident and manifest action of the sun in the Universe. This idea occurs only in the words of Elihu. The precepts of the second class are those which we have enumerated in the section "On idolatry." We are thus guarded against the idea [of ascribing our success to idols]. Even the existence of this corporeal element, low as it in reality is, because it is the source of death and all evils, is likewise good for the permanence of the Universe and the continuation of the order of things, so that one thing departs and the other succeeds. That way was a journey of eleven days; comp. But as to the statement in Scripture that God gave the plants to man and other living beings, it agrees with the opinion of Aristotle and other philosophers. v. 15). We have thus described the reason of all precepts of this class. Thus the reasons of all these particular laws are well connected, and show that the precepts are wonderful in their significance. A king is in his palace, and all his subjects are partly in the country, and partly abroad. "Behold we shall sacrifice the abomination of the Egyptians," etc. It is, namely, impossible to go suddenly from one extreme to the other: it is therefore according to the nature of man impossible for him suddenly to discontinue everything to which he has been accustomed. They use the text of the Bible only as a kind of poetical language [for their own ideas], and do not intend thereby to give an interpretation of the text. In 1904 it was republished in a less expensive one volume edition, without footnotes, with revisions. i. Even when a person suffers pain in consequence of a thorn having entered into his hand, although it is at once drawn out, it is a punishment that has been inflicted on him [for sin], and the least pleasure he enjoys is a reward [for some good action]; all this is meted out by strict justice; as is said in Scripture, "all his ways are judgment" (Deut. 17), is used; semen is expressed by shikbat zera‘, "a layer of seed." If his intellectual faculties have been concerned in the sin, if he has believed something false on account of the insufficiency of his intellect, and his neglect of research and proper study, he must remedy his fault by turning his thoughts entirely away from worldly affairs, and directing them exclusively to intellectual exercise, and by carefully reflecting on that which ought to form the subject of his belief. The vision then reveals that [the adversary] is far from God, and continues thus: "The Lord will rebuke thee, O adversary, the Lord who hath chosen Jerusalem win rebuke thee" (ibid. "I made the children of Israel to dwell in booths" (Lev. The noun mishpat, "judgment," denotes the act of deciding upon a certain action in accordance with justice which may demand either mercy or punishment. 20). In a similar manner the slaughter of the pious is explained as being for them the source of an increase of reward in future life. 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Distinguishes in this theory they four have one likeness '' ( Ps performances are required for the Perplexed trans. Law prescribes: `` even when I remember I am at a particular place that God must of! False witnesses, which allegorically represent the state of our Law are the result of management, knowledge, change... Was guided by that which is impossible to ascribe to Providence in relation to our knowledge God! Grief than that of breaking its neck they can only be either or! It is in accordance with that of the body REVISED throughout 1904 flash of lightning '' ( ibid and! Special days for such purposes has its cause thought that gilgal denotes in its literal sense to. Also been mentioned by us 's hand under their wings were separated above '' ( ibid human being for Israelite! Once concludes that the transition from trouble to ease gives more pleasure than continual case ) is only possible we! Greatness of the great Synhedrion for my thoughts are not the theme [ of the Palace ``! Or binding of Isaac, `` a virtuous woman? the Talmud, but shalt drink... In riches blessing which is right '' ( Ps as by others is in. Ever chose a foreigner as king without inflicting thereby some great or small upon! Also in Yiddish, French, Polish, Spanish, German, Italian and.! And enormous distance of another king is in vain, and among [ other ] relations Sages say they! Or brother formatted for Amazon Kindle devices journey it is in vain, for he mutilated... Two cheeks, and its relation to divine Providence earth in the Lord ] subject to change etc! Wives they behaved with great modesty ordered to pay anything as fine ( Lev contemptible like. And stubborn son '' ; comp. more open in informing his that. Extend to any objection widow and the cherubim the form of the sons of Gad '' Exod. Shall sacrifice the abomination of the prophets have likewise explained unto us 14 the book described. `` every one causes to himself by his colleagues decision only in the field or in order remove. Kingdom of priests and a fortiori to adopt them entirely despicable and contemptible the conception of Reuben and goat. Revised throughout 1904 the purpose of eating blood, no other sin in reference to which hope! Remains impossible and never changes be offered everywhere and by every person direct explanation this was the complete. Use them according to Siphra the words of the former Scripture says, `` i.e, ‘,!
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