A History of Mediaeval Jewish Philosophy

by Isaac Husik

The matter is now clear. The elements stand at the head of physical change and take part in it. Prior to the elements are indeed matter and form, but as logical principles, not as physical and independent entities. Hence it would seem, according to Israeli, that matter and form are side-tracked in the gradual evolution of the lower from the higher. For the elements, he tells us, come from the motion of the Sphere, the Sphere from the shadow of the Soul, the Soul from the shadow of the Intelligence, the Intelligence is created by God. To be sure he tells us that the Sphere is not body, but the matter of body. Yet the Sphere cannot take the place of prime matter surely, for it is undoubtedly endowed with form, nay is rational and intelligent, as we have seen.

When Israeli says that prior to the four elements there is nothing but the Omnipotence of God, he means that the sublunar process of change and becoming stops with the elements as its upper limit. What is above the elements belongs to the intelligible world; and the manner of their production one from the other is a spiritual one, emanation. The Sphere stands on the border line between the corporeal and the intelligible, itself a product of emanation, though producing the elements by its motion—a process apparently neither like emanation nor like sublunar becoming and change.

Creation in Israeli seems to be the same as emanation, for on the one hand he tells us that souls are created, that nothing precedes the four elements except the Omnipotence of God, and on the other that the elements come from the motion of the Sphere, and the souls issue from the shadow of the Intelligence. For matter and form there seems to be no room at all except as logical principles. This is evidently due to the fact that Israeli is unwittingly combining Aristotelian physics with Neo-Platonic emanationism. For Aristotle matter and form stand at the head of sublunar change and are ultimate. There is no derivation of matter or form from anything. The celestial world has a matter of its own, and is not the cause of the being of this one except as influencing its changes. God is the mover of the Spheres, but not their Creator, hence he stands outside of the world. This is Theism. In Israeli there is a continuity of God, the intelligible world and the corporeal, all being ultimately the same thing, though the processes in the two worlds are different. And yet he obviates Pantheism by declaring that God is a principle not an element.

We said before that Israeli takes no avowed attitude to Jewish dogma or the Bible. He never quotes any Jewish works, and there is nothing in his writings to indicate that he is a Jew and is making an effort to harmonize Judaism with philosophy and science. In words he refers to creation ex nihilo, which is not necessarily Jewish, it might be just as well Mohammedan or Christian. But in reality, as we have seen, his ideas of the cosmic process are far enough removed from the orthodox doctrine of creation as it appears in Bible and Talmud.

Incidentally we learn also something of Israeli's ideas of God's relation to mankind, of his commandments, and of prophecy. God created the world, he tells us, because of his goodness. He wanted to benefit his creatures. This could not be without their knowing the will of God and performing it. The will of God could not be revealed directly to everybody because the divine wisdom can speak only to those in whom the rational soul is mistress and is enlightened by the Intelligence. But people are not all of this kind; for some have the animal soul predominating in them, being on that account ignorant, confused, forward, bold, murderous, vengeful, unchaste like animals; others are mastered by the vegetative soul, i. e., the appetitive, and are thus stupid and dull, and given over to their appetites like plants. In others again their souls are variously combined, giving to their life and conduct a composite character. On this account it was necessary for God to select a person in whom the rational soul is separated, and illumined by the Intelligence—a man who is spiritual in his nature and eager to imitate the angels as far as it is possible for a man to do this. This man he made a messenger to mankind. He gave him his book which contains two kinds of teaching. One kind is spiritual in its nature, and needs no further commentary or interpretation. This is meant for the intellectual and discriminating. The other kind is corporeal, and requires spiritual interpretation. This is intended for the various grades of those who cannot understand directly the spiritual meaning, but who can grasp the corporeal teaching, by which they are gradually trained and prepared for the reception of higher truths. These people therefore need instructors and guides because a book alone is not sufficient for the purposes of those who cannot understand.

Dreams and prophecy are closely related, hence an explanation of the former will also throw light on the latter. A dream is caused by the influence of the Intelligence on the soul in sleep. The Intelligence receives its knowledge directly from God, and serves as a mediator between him and the soul, like a prophet who mediates between God and his creatures. In communicating to the soul the spiritual forms which it received from God, the Intelligence translates them into forms intermediate between corporeality and spirituality in order that they may be quickly impressed upon the common sense, which is the first to receive them. The common sense stands midway between the corporeal sense of sight and the imagination, which is in the anterior chamber of the brain, and is known as phantasy (Aristotelian φαντασία).

That the forms thus impressed on the common sense in sleep are intermediate between corporeal and spiritual is proved by the fact that they are different from the corporeal forms of things seen in the waking state. The latter are obscure and covered up, whereas those seen in sleep are finer, more spiritual and brighter. Proof of this is that a person sees himself in sleep endowed with wings and flying between heaven and earth. He sees the heavens opening and someone speaking to him out of the heaven, and so on. There would be no sense in all this if these phenomena had no spiritual meaning, for they are contrary to nature. But we know that they have real significance if interpreted by a really thoughtful person. The prophets also in wishing to separate themselves from mankind and impress the latter with their qualities, showed them spiritual forms of similar kind, which were preternatural. Hence all who believe in prophecy admit that dreams are a part of prophecy.

Now these intermediate forms which are impressed upon the common sense in sleep are turned over by it to the phantasy and by the latter to the memory. When the person awakes, he recovers the forms from the memory just as they were deposited there by the phantasy. He then consults his thinking power; and if this is spiritual and pure, the Intelligence endows him with its light and splendor and reveals to him the spiritual forms signified by the visions seen in sleep. He is then able to interpret the dream correctly. But if his powers of thought are not so good and are obscured by coverings, he cannot properly remove the husk from the kernel in the forms seen in sleep, is not able to penetrate to the true spirituality beneath, and his interpretation is erroneous.

This explanation does not really explain, but it is noteworthy as the first Jewish attempt to reduce prophecy to a psychological phenomenon, which was carried further by subsequent writers until it received its definitive form for the middle ages in Maimonides and Levi ben Gerson.

To sum up, Israeli is an eclectic. There is no system of Jewish philosophy to be found in his writings. He had no such ambitions. He combines Aristotelian logic, physics and psychology with Neo-Platonic metaphysics, and puts on the surface a veneer of theistic creationism. His merit is chiefly that of a pioneer in directing the attention of Jews to the science and philosophy of the Greeks, albeit in Arab dress. There is no trace yet of the Kalam in his writings except in his allusions to the atomic theory and the denial of reward and punishment of animals.