Divine service means not merely prayer three times a day, but constant thought of God. To develop and train this thought of God in us we are commanded to put on phylacteries and fringes, and to fasten the "mezuzah" to our door posts. For the same reason we celebrate the festivals of Passover, Tabernacles, Hanukkah and Purim, as a remembrance of God's benefits to our people. All these observances are ultimately based upon the duty of thanking our benefactor, which is part of justice, the highest of the virtues.
Among moral virtues we are also commanded to practice suppression of anger, and its inculcation is emphasized by making it a divine attribute, "The Lord, the Lord, a God full of compassion and gracious...." (Ex. 34, 6). Other virtues of the same kind are, not to repay evil for evil, not to be jealous, to practice humility like Moses, and so on. In fact all the virtues laid down by ethical philosophers are found better expressed in the Bible.
In respect to family virtues, we are bidden to care for and protect the members of our family, wife, children and slaves. Of social virtues we have love of our neighbor, honesty in dealing, just weights and measures, prohibition of interest and of taking a pledge from the poor, returning a find to the loser, and a host of other teachings.
There are, however, some of the traditional laws, the purpose of which is not known, especially the details of sacrifices and the like. In explanation of these we must say that the law consists of a rule of life composed of several parts. First is belief; second, moral qualities; third, family life; fourth, social and political life; fifth, the commandments above referred to, which we shall characterize as dictated by divine wisdom, though we do not understand them. Not all the parts of the Law are of the same order of value. The fundamental portion and the most important is that dealing with belief. Next in importance are the laws governing social and moral conduct, without which society is impossible. That is why all nations agree about these; and there is honesty even among thieves. The last class of commandments, whose purpose is not known, are the least in importance, as is clear also from statements in the Bible, such as, "I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices...." (Jer. 7, 22). At the same time we cannot deny that there are some reasons for their observance. Thus sacrifice leads to repentance as a result of reflection, even if the person does not confess his sin, as he is bidden to do in certain cases.
In fact there is one aspect which gives this class of commandments even greater importance than the social duties. It is the principle of implicit obedience even when we do not see the value of the commandment. I do not mean that a man should not study science, particularly what concerns the knowledge of God. This is not to be recommended. But when a man is convinced that there is such a thing as genuine prophecy, showing God's providence, as we see in the case of Moses who delivered his nation, performed wonders for them and was always honored and believed—he should not balk at the acceptance of some laws given by such a divine man simply because he does not understand them. Abraham is a good example. For when God promised him that Isaac would become a great nation, and then commanded him to sacrifice his only child, he did not ask any questions and was ready to do God's behest. His example is meant to be followed by all. This is the purpose of these subtle commandments, which are made with wisdom. Through them we may see the difference between belief and unbelief.[246]
The above discussion is extremely typical of the rationalistic attitude of Ibn Daud and his school, which includes such men as Maimonides, Gersonides and others. Reason, theory, science, explanation—these are the important considerations in things philosophical, as well as things religious. Theory is more important than practice, and belief stands higher than mere conduct. No wonder that Maimonides was not satisfied until he elaborated a creed with a definite number of dogmas. Dogmas and faith in reason go together. It is the mystic who is impatient of prescribed generalities, for he is constantly refreshed by the living and ever flowing stream of individual experience. The rationalist has a fixed unchangeable Idea or reason or method, whose reality and value consists in its unity, permanence and immutability. In favor of this hypostatised reason, the rationalist Ibn Daud is ready to sacrifice so fundamental an institution as sacrifice in the face of the entire book of Leviticus, pretending that a single verse of Jeremiah entitles him to do so. But the Jew Ibn Daud in the end asserted himself, and he finds it necessary to admit that in a sense these non-rational laws may be of even greater importance than the rational; not, however, as a simple believer might say, because we must not search the wisdom of God, but for the reason that unreasoned obedience is itself a virtue.
In conclusion we remind the reader that Ibn Daud was the precursor of Maimonides, touching upon, and for the most part answering every question treated by his more famous successor. Ibn Daud was the first to adopt Aristotelianism for the purpose of welding it with Judaism. He showed the way to follow. Maimonides took his cue from Ibn Daud and succeeded in putting the latter in the shade. Historic justice demands that Ibn Daud be brought forward into the light and given the credit which is deservedly his due.