Authors From Spain

"For how long is it a duty to study the Law? To the day of death."

"An artisan busies himself with his work for three hours each day and spends nine hours in study."

"A scholar ... should turn his ears from the talk of the illiterate and not take it to heart."

"After a long time the great and awful Name was forgotten and the people, men, women and children, only recognized an image of wood or stone and the temple of wood or stone which they had been brought up from infancy to serve by bowing down."

"Abraham ... was sunk in Ur of the Chaldees among foolish idolaters. His father and mother and all the people worshipped the stars. ... He knew that all were mistaken and that what caused them to err was worship of the images which drove the Truth out of their minds. ... It was proper to destroy and smash the idols so that the people should not err by them like those who think there is no god save images."

"The fundamental imperative about idolatry was that worship was not to be paid to any created thing such as a messenger, a planet, a star, one of the four elements, or to anything produced from them."

"One must be careful with regard to the form of the letters, so that a yud will not resemble a vav, nor a vav a yud; a kaf should not resemble a beit, nor a beit a kaf; a dalet should not resemble a resh, nor a resh a dalet."

"I have composed this work neither for the common people, nor for beginners, nor for those who occupy themselves only with the Law as it is handed down without concerning themselves with its principles. The design of this work is rather to promote the true understanding of the real spirit of the Law, to guide those religious persons who, adhering to the Torah, have studied philosophy and are embarrassed by the contradictions between the teachings of philosophy and the literal sense of the Torah."

"A sensible man should not demand of me, or hope that when we mention a subject, we shall make a complete exposition of it."

"My object in adopting this arrangement is that the truths should be at one time apparent and at another time concealed. Thus we shall not be in opposition to the Divine Will (from which it is wrong to deviate) which has withheld from the multitude the truths required for the knowledge of God, according to the words, "The secret of the Lord is with them that fear Him." (Psalm 25:14)"

"Do not imagine that these most difficult problems can be thoroughly understood by any one of us. This is not the case. At times the truth shines so brilliantly that we perceive it as clear as day. Our nature and habit then draw a veil over our perception, and we return to a darkness almost as dense as before. We are like those who, though beholding frequent flashes of lightning, still find themselves in the thickest darkness of the night. On some the lightning flashes in rapid succession, and they seem to be in continuous light, and their night is as clear as the day. This was the degree of prophetic excellence attained by (Moses) the greatest of prophets, to whom God said," But as for thee, stand thou here by Me" (Deut. v. 31), and of whom it is written" the skin of his face shone," etc. (Exod. xxxiv. 29). [Some perceive the prophetic flash at long intervals; this is the degree of most prophets.] By others only once during the whole night is a flash of lightning perceived. This is the case with those of whom we are informed," They prophesied, and did not prophesy again" (Num. xi. 25). There are some to whom the flashes of lightning appear with varying intervals; others are in the condition of men, whose darkness is illumined not by lightning, but by some kind of crystal or similar stone, or other substances that possess the property of shining during the night; and to them even this small amount of light is not continuous, but now it shines and now it vanishes, as if it were" the flame of the rotating sword.""

"You must know that if a person, who has attained a certain degree of perfection, wishes to impart to others, either orally or in writing, any portion of the knowledge which he has acquired of these subjects, he is utterly unable to be as systematic and explicit as he could be in a science of which the method is well known. The same difficulties which he encountered when investigating the subject for himself will attend him when endeavouring to instruct others: viz., at one time the explanation will appear lucid, at another time, obscure: this property of the subject appears to remain the same both to the advanced scholar and to the beginner. For this reason, great theological scholars gave instruction in all such matters only by means of metaphors and allegories."

"You are no doubt aware that the Almighty, desiring to lead us to perfection and to improve our state of society, has revealed to us laws which are to regulate our actions. These laws, however, presuppose an advanced state of intellectual culture. We must first form a conception of the Existence of the Creator according to our capabilities; that is, we must have a knowledge of Metaphysics. But this discipline can only be approached after the study of Physics: for the science of Physics borders on Metaphysics, and must even precede it in the course of our studies, as is clear to all who are familiar with these questions."

"In my larger work, the Mishnah Torah, I have contented myself with briefly stating the principles of our faith and its fundamental truths, together with such hints as approach a clear exposition. In this work, however, I address those who have studied philosophy and have acquired sound knowledge, and who while firm in religious matters are perplexed and bewildered on account of the ambiguous and figurative expressions employed in the holy writings."

"The key to the understanding and to the full comprehension of all that the Prophets have said is found in the knowledge of the figures, their general ideas, and the meaning of each word they contain."

"Know that the figures employed by prophets are of two kinds: first, where every word which occurs in the simile represents a certain idea: and secondly, where the simile, as a whole, represents a general idea, but has a great many points which have no reference whatever to that idea: they are simply required to give to the simile its proper form and order, or better to conceal the idea: the simile is therefore continued as far as necessary, according to its literal sense. Consider this well."

"I rely on two precedents: first, to similar cases our Sages applied the verse, "It is time to do something in honour of the Lord: for they have made void thy law"... Secondly, they have said, "Let all thy acts be guided by pure intentions." ...Lastly, when I have a difficult subject before me—when I find the road narrow, and can see no other way of teaching a well established truth except by pleasing one intelligent man and displeasing ten thousand fools—I prefer to address myself to the one man, and to take no notice whatever of the condemnation of the multitude; I prefer to extricate that intelligent man from his embarrassment and show him the cause of his perplexity, so that he may attain perfection and be at peace."

"There are seven causes of inconsistencies and contradictions to be met with in a literary work. The first cause arises from the fact that the author collects the opinions of various men, each differing from the other, but neglects to mention the name of the author of any particular opinion. In such a work contradictions or inconsistencies must occur, since any two statements may belong to two different authors. Second cause: The author holds at first one opinion which he subsequently rejects: in his work, however, both his original and altered views are retained. Third cause: The passages in question are not all to be taken literally: some only are to be understood in their literal sense, while in others figurative language is employed, which includes another meaning besides the literal one: or, in the apparently inconsistent passages, figurative language is employed which, if taken literally, would seem to be contradictories or contraries. Fourth cause: The premises are not identical in both statements, but for certain reasons they are not fully stated in these passages: or two propositions with different subjects which are expressed by the same term without having the difference in meaning pointed out, occur in two passages. The contradiction is therefore only apparent, but there is no contradiction in reality. The fifth cause is traceable to the use of a certain method adopted in teaching and expounding profound problems. Namely, a difficult and obscure theorem must sometimes be mentioned and assumed as known, for the illustration of some elementary and intelligible subject which must be taught beforehand the commencement being always made with the easier thing. The teacher must therefore facilitate, in any manner which he can devise, the explanation of those theorems, which have to be assumed as known, and he must content himself with giving a general though somewhat inaccurate notion on the subject. It is, for the present, explained according to the capacity of the students, that they may comprehend it as far as they are required to understand the subject. Later on, the same subject is thoroughly treated and fully developed in its right place. Sixth cause: The contradiction is not apparent, and only becomes evident through a series of premises. The larger the number of premises necessary to prove the contradiction between the two conclusions, the greater is the chance that it will escape detection, and that the author will not perceive his own inconsistency. Only when from each conclusion, by means of suitable premises, an inference is made, and from the enunciation thus inferred, by means of proper arguments, other conclusions are formed, and after that process has been repeated many times, then it becomes clear that the original conclusions are contradictories or contraries. Even able writers are liable to overlook such inconsistencies. If, however, the contradiction between the original statements can at once be discovered, and the author, while writing the second, does not think of the first, he evinces a greater deficiency, and his words deserve no notice whatever. Seventh cause: It is sometimes necessary to introduce such metaphysical matter as may partly be disclosed, but must partly be concealed: while, therefore, on one occasion the object which the author has in view may demand that the metaphysical problem be treated as solved in one way, it may be convenient on another occasion to treat it as solved in the opposite way. The author must endeavour, by concealing the fact as much as possible, to prevent the uneducated reader from perceiving the contradiction."

"Having concluded these introductory remarks I proceed to examine those expressions, to the true meaning of which, as apparent from the context, it is necessary to direct your attention. This book will then be a key admitting to places the gates of which would otherwise be closed. When the gates are opened and men enter, their souls will enjoy repose, their eyes will be gratified, and even their bodies, after all toil and labour, will be refreshed."

"Far from it be the notion that the Supreme Being is corporeal, having a material form."

"It is the function of the intellect to discriminate between the true and the false—a distinction which is applicable to all objects of intellectual perception."

"There is no difference whether a person stand at the centre of the earth or at the highest point of the ninth sphere... he is no further away from God in the one case, or nearer to Him in the other; those only approach Him who obtain a knowledge of Him; while those who remain ignorant of Him recede from Him. ...I shall further elucidate... what constitutes the difference in our perception of God."

"Know that for the human mind there are certain objects of perception which are within the scope of its nature and capacity; on the other hand, there are, amongst things which actually exist, certain objects which the mind can in no way and by no means grasp: the gates of perception are closed against it. Further, there are things of which the mind understands one part, but remains ignorant of the other; and when man is able to comprehend certain things, it does not follow that he must be able to comprehend everything."

"Time is composed of time-atoms, i.e., of many parts, which on account of their short duration, cannot be divided. The Mutakallemim undoubtedly saw how Aristotle proved that time, space, and locomotion are of the same nature. ...They, therefore, knew that if time were continuous and divisible ad infinitum, their assumed atom of space would of necessity likewise be divisible. Similarly, if it were supposed that space were continuous... the time-element... could also be divided. This has been shown by Aristotle in... Acroasis [Aristotelis stagyritae acroases physicae]. ...An hour is, e.g., divided into sixty minutes, the second into sixty parts and so on; at last after ten or more successive divisions by sixty, time-elements are obtained which are not subjected to division, and in fact are indivisible."

"Know that this Universe, in its entirety, is nothing else but one individual being; that is to say, the outermost heavenly sphere, together with all included therein, is as regards individuality beyond all question a single being like Said and Omar. The variety of its substances—I mean the substances of that sphere and all its component parts—is like the variety of the substances of a human being: just as, e.g., Said is one individual, consisting of various solid substances, such as flesh, bones, sinews of various humours, and of various spiritual elements; in like manner this sphere in its totality is composed of the celestial orbs, the four elements and their combinations; there is no vacuum whatever therein, but the whole space is filled up with matter. Its centre is occupied by the earth, earth is surrounded by water, air encompasses the water, fire envelopes the air, and this again is enveloped by the fifth substance (quintessence). These substances form numerous spheres, one being enclosed within another so that no intermediate empty space, no vacuum, is left. One sphere surrounds and closely joins the other. All the spheres revolve with constant uniformity, without acceleration or retardation; that is to say, each sphere retains its individual nature as regards its velocity and the peculiarity of its motion; it does not move at one time quicker, at another slower. Compared with each other, however, some of the spheres move with less, others with greater velocity. The outermost, all-encompassing sphere, revolves with the greatest speed; it completes its revolution in one day, and causes every thing to participate in its motion, just as every particle of a thing moves when the entire body is in motion; for all existing beings stand in the same relation to that sphere as a part of a thing stands to the whole. These spheres have not a common centre; the centres of some of them are identical with the centre of the Universe, while those of the rest are different from it. Some of the spheres have a motion independent of that of the whole Universe, constantly revolving from East to West, while other spheres move from West to East. The stars contained in those spheres are part of their respective orbits; they are fixed in them, and have no motion of their own, but participating in the motion of the sphere of which they are a part, they themselves appear to move. The entire substance of this revolving fifth element is unlike the substance of those bodies which consist of the other four elements, and are enclosed by the fifth element."

"Through the constant revolution of the fifth element, with all contained therein, the four elements are forced to move and to change their respective positions, so that fire and air are driven into the water, and again these three elements enter the depth of the earth. Thus are the elements mixed together; and when they return to their respective places, parts of the earth, in quitting their places, move together with the water, the air and the fire. In this whole process the elements act and react upon each other. The elements intermixed, are then combined, and form at first various kinds of vapours; afterwards the several kinds of minerals, every species of plants, and many species of living beings, according to the relative proportion of the constituent parts. All transient beings have their origin in the elements, into which again they resolve when their existence comes to an end. The elements themselves are subject to being transformed from one into another; for although one substance is common to all, substance without form is in reality impossible, just as the physical form of these transient beings cannot exist without substance."

"[T]he principal part in the human body, namely, the heart, is in constant motion, and is the source of every motion noticed in the body; it rules over the other members, and communicates to them through its own pulsations the force required for their functions. The outermost sphere by its motion rules in a similar way over all other parts of the universe, and supplies all things with their special properties. Every motion in the universe has thus its origin in the motion of that sphere; and the soul of every animated being derives its origin from the soul of that same sphere."

"Now if Aristotle had conclusive proofs for his theory, he would not have considered it necessary to support it by citing the opinions of preceding Physicists, nor would he have found it necessary to point out the folly and absurdity of his opponents. For a truth, once established by proof, does neither gain force nor certainty by the consent of all scholars, nor lose by the general dissent."

"If I had omitted setting down something of that which has appeared to me as clear, so that the knowledge would perish when I perish, as is inevitable, I should have considered that conduct as extremely cowardly with regard to you and everyone who is perplexed."

"To give a full explanation of the mystic passages of the Bible is contrary to the law and to reason; besides, my knowledge of them is based on reasoning, not on divine inspiration [and is therefore not infallible]. ...It is... possible that my view is wrong, and that I misunderstand passages referred to. ...Those, however, for whom this treatise has been composed, will, on reflecting on it and thoroughly examining each chapter, obtain a clear insight into all that has been clear and intelligible to me. This is the utmost that can be done in treating this subject so to be useful to all without fully explaining it."

"You will not find it strange that I mention the explanation of Jonathan, son of Uzziel, whilst I give a different explanation myself; for you will find many of the wise men and the commentators differ from him in the interpretation of some words and in many things respecting the prophets. Why should it be otherwise in these profound matters? Besides, I do not decide in favour of my interpretation. It is for you to learn both—the whole of his explanation, from what I have pointed out to you, and also my own explanation. God knoweth which of the two explanations is in accordance with that which the prophet intended to say."

"The generation of Isaiah did not require the detailed description; his account, "I saw the Lord," &c., sufficed. The generation of the Babylonian exile wanted to learn all the details. ...Isaiah was so familiar with it that he did not consider it necessary to communicate it to others as a new thing, especially as it was well known to the intelligent."

"We must consider the words, "the heavens were opened" (Ezek. i. 1); they give the key to the understanding of the whole. The figure of opening, also that of opening the gates, occurs frequently in the books of the prophets... When he commences to describe the firmament in detail, he says, "the firmament," without adding the words "the likeness of," for he says, "And I looked, and behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne" (Ezek x. 1). Here the prophet speaks of "the firmament" and not of "the likeness of the firmament,"..."

"He [ Ezekiel ] further says, "As the appearance of the bow that is in the cloud in the day of the rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory," (i. 28). The substance and the true essence of the bow described here is well known. The simile and comparison is in this case very extraordinary, and is undoubtedly part of the prophecy; and note it well."

"The likeness of man above the throne is divided, the upper part being the colour of chashmal, the lower part like the appearance of fire. As regards the word chashmal, it has been explained to be the compound of two words chas and mal, including two different notions, viz., chash signifying "swiftness," and mal denoting "pause." The two different notions are here joined in one word in order to indicate figuratively the two different parts,—the upper part and the lower. We have already given a second explanation, namely, that chashmal includes the two notions of speach and silence; in accordance with the saying of our Sages, "At times they are silent,at times they speak.""

"God cannot be compared to anything. Note this."

"Transient bodies are only subject to destruction through their substance and not through their form, nor can the essence of their form be destroyed; in this respect they are permanent."

"No form remains permanently in a substance; a constant change takes place, one form is taken off and another is put on."

"Whatever form it has, it [matter] will be disposed to receive another form; it never leaves off moving and casting off the form which it has in order to receive another. ...It is therefore clear that all corruption, destruction, or defect comes from matter."

"Man's shortcomings and sins are all due to the substance of the body and not to its form; while all his merits are exclusively due to his form."

"The knowledge of God, the formation of ideas, the mastery of desire and passion, the distinction between that which is to be chosen and that which is to be rejected, all these man owes to his form..."

"It was necessary that the very noble form of man, which is the image and likeness of God... should be joined to the substance of dust and darkness, the source of all defect and loss. 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 fulfillment of its desires, and reduce them, as far as possible, to a just and proper measure."

"Some consider... all wants of the body as shame, disgrace, and defect to which they are compelled to attend; this is chiefly the case with the sense of touch, which is a disgrace to us according to Aristotle, and which is the cause of our desire for eating, drinking, and sensuality. Intelligent persons must, as much as possible, reduce these wants, guard against them, abstain from speaking of them, discussing them, and attending to them in company of others. Man must have control over all these desires, reduce them as much as possible, and only retain of them as much as is indispensable. His aim must be the aim of man as man, viz., the formation of ideas, and nothing else. The best and sublimest among them is the idea which man forms of God, angels, and the rest of the creation according to his capacity. Such men are always with God, and of them it is said, "Ye are princes, and all of you are children of the Most High." (Ps. lxxxii. 6) This is man's task and purpose."

"Those who desire to be men in truth, and not brutes, having only the appearance and shape of men, must constantly endeavor to reduce the wants of the body, such as eating, love, drinking, anger, and all manners originating in lust and passion; they must feel ashamed of them and set limits to them for themselves."

"This gift... which God gave us in order to enable us to perfect ourselves, to learn and to teach, must not be employed in doing that which is for us most degrading and perfectly disgraceful... Those who employ the faculty of thinking and speaking in the service of that sense which is no honour to us, who think more than necessary of drink and love, or even sing of these things; they employ and use the divine gift in acts of rebellion against the Giver, and in transgression of his commandments."

"The corporeal element in man is a large screen and partition that prevents him from perfectly perceiving abstract ideals; this would be the case even if the corporeal element were as pure and superior as the substance of the spheres; how much more must this be the case with our dark and opaque body. However great the exertion of our mind may be to comprehend the Divine Being or any of the ideals, we find a screen and partition between God and us."

"The Mutakallemim... apply the term non-existence only to absolute non-existence, and not to absence of properties. A property and the absence of that property are considered by them as two opposites, they treat, e.g., blindness and sight, death and life, in the same way as heat and cold. Therefore they say, without any qualification, non-existence does not require any agent, an agent is required when something is produced."

"The so-called evils are evils only in relation to a certain thing, and that which is evil in relation to a certain existing thing, either includes the non-existence of that thing or the non-existence of some of its good conditions."

"The proposition has... been laid down in the most general terms, "All evils are negations." Thus for man death is evil; death is his non-existence. Illness, poverty, and ignorance are evils for man; all these are privations of properties. ...The destruction of other things is likewise nothing but the absence of their form. After these propositions, it must be admitted as a fact that it cannot be said of God that He directly creates evil, or He has the direct intention to produce evil; this is impossible. His works are all perfectly good. He only produces existence, and all existence is good; whilst evils are of a negative character, and cannot be acted upon."

"The true work of God is all good, since it is existence."