I promised in my commentary on the Mishna, he tells us in the introduction to the "Guide," to explain the allegories and "Midrashim" in two works to be entitled "The Book of Reconciliation" and "The Book of Prophecy." But after reflecting on the matter a number of years I decided to desist from the attempt. The reasons are these. If I expressed my explanations obscurely, I should have accomplished nothing by substituting one unintelligible statement for another. If, on the other hand, I were really to make clear the matters that require explanation, the result would not be suitable for the masses, for whom those treatises were intended. Besides, those Midrashim when read by an ignorant man are harmless because to such a person nothing is impossible. And if they are read by a person who is learned and worthy, one of two things is likely to happen. Either he will take them literally and suspect the author of ignorance, which is not a serious offence; or he will regard the legendary statements as containing an esoteric meaning and think well of the author—which is a good thing, whether he catch the meaning intended or not. Accordingly I gave up the idea of writing the books mentioned. In this work I am addressing myself to those who have been philosophizing; who are believers in the Bible and at the same time know science; and are perplexed in their ideas on account of the homonymous terms.
Having made clear Maimonides's chief interest and purpose in his masterpiece we need not follow his own method of treatment, which often gives the impression of a studied attempt to conceal his innermost ideas from all but the initiated. At least he is not willing that anyone who has not taken the trouble carefully to study and scrutinize every chapter and compare it with what precedes and follows, should by a superficial browsing here and there arrive at an understanding of the profound problems treated in the work. He believes that the mysterious doctrines passing by the name of "Maase Bereshit" and "Maase Merkaba" in the Talmud (cf. Introduction, p. [xvi]) denote respectively Physics and Metaphysics—the very sciences of which he treats in the "Guide." Accordingly he tells us that following the instructions of the Rabbis he must not be expected to give more than bare allusions. And even these are not arranged in order in the book, but scattered and mixed up with other subjects which he desires to explain. For, as he says, "I do not want to oppose the divine intention, which concealed the truths of his being from the masses."
"You must not suppose," he continues, "that these mysteries are known to anybody completely. By no means. But sometimes the truth flashes upon us and it is day; and then again our natural constitution and habits shut them out, and we are again in darkness. The relative proportion of light and darkness which a person enjoys in these matters, makes the difference in the grade of perfection of great men and prophets. The greatest of the prophets had comparatively little if any darkness. With those who never see light at all, namely the masses of the people, we have nothing to do in this book."
Finally he adjures the reader not to explain to anyone else the novel ideas found in his work, which are not contained in the writings of his predecessors. Heaven knows, he exclaims, I hesitated long before writing this book, because it contains unknown matters, never before treated by any Jewish writer in the "Galut." But I relied on two Rabbinic principles. One is that when it is a question of doing something for a great cause in a critical time, it is permitted to transgress a law. The other is the consciousness that my motives are pure and unselfish. In short, he concludes, I am the man who, when he finds himself in a critical position and cannot teach truth except by suiting one worthy person and scandalizing ten thousand fools, chooses to say the truth for the benefit of the one without regard for the abuse of the great majority.
As we are not bound by Maimonides's principle of esoterism and mystery, nor are we in fear of being an offence and a stumbling block to the fools, we shall proceed more directly in our exposition of his philosophy; and shall begin with Maimonides's general ideas on the need of science for intelligent faith and the relation thereto of Jewish history and literature.
The highest subject of study is metaphysics or theology, the knowledge of God (cf. below, p. [285]). This is not merely not forbidden in the Bible, but it is directly commanded. When Moses says, "That I may know thee, to the end that I may find grace in thy sight" (Exod. 33, 13), he intimates that only he finds favor with God who knows him, and not merely who fasts and prays.[254] Besides, the commandment, "Thou shalt love the Lord thy God," cannot be fulfilled without a study and understanding of the whole of nature.[255] Thus, as we shall see, it is only by a study of physics that we come to understand that affection is a defect and must therefore be removed from the conception of God. The same thing applies to the ideas of potentiality and actuality. We should not know what they signify without a study of physics, nor should we understand that potentiality is a defect and hence not to be found in God. It is therefore a duty to study both physics and metaphysics for a true knowledge of God.[256] At the same time we must recognize that human reason has a limit and that there are matters which are beyond its ken. Not to realize this and to deny what has not been proved impossible is dangerous, and may lead a man astray after the imagination and the evil desires which quench the light of the intellect. And it is this the Bible and the Rabbis had in mind in such passages as, "Hast thou found honey? eat so much as is sufficient for thee; lest thou be filled therewith, and vomit it" (Prov. 25, 16); or in the following from the Mishna, "Whoever pries into four things, had better not come into the world, viz., what is above and what is below, what was before and what will be after" (Hagigah, ch. 2). The meaning is not, as some fools think, that the Rabbis forbid the use of the reason entirely to reach what is in its power. It is abuse of the reason that they prohibit, and neglect of the truth that the human reason has a limit.[257]
Accordingly while the study of metaphysics and the explanation of the allegories of Scripture are thus shown to be a necessity of intelligent belief, it is not proper to begin with these difficult subjects. One must first be mature intellectually and possessed of the preliminary sciences. Otherwise the study of metaphysics is likely not merely to confuse the mind in its belief, but to destroy belief entirely. It is like feeding an infant on wheat bread and meat and wine. These are not bad in themselves, but the infant is not prepared to digest them. That is why these matters are given in the Bible in the form of allegories, because the Bible is intended for all—men, women and children—not because metaphysical ideas are injurious in themselves, as some fools imagine, who believe they are wise men. For beginners it is sufficient that they have the right view by tradition and know the existence of certain beings, without being able to prove the opinions they hold, or to understand the essence of the being in the existence of which they believe. This they will acquire gradually if they are capable.[258]
There are five causes preventing the study of metaphysics on the part of the general masses. First, the difficulty of the subject itself. Second, the limitations of all people's minds at the beginning. Third, the great amount of preparatory training that is necessary, and which everybody is not ready to undertake, however eager he may be to know the results. And to study metaphysics without preliminary training is worse than not to study it at all. For there is nothing in existence except God and his creation. To know God's existence and what is and is not proper to ascribe to him we must examine his creation; and thus arithmetic, the nature of number, and the properties of geometrical figures help us a great deal in determining what attributes are inapplicable to God. Even much more important for metaphysics is the study of spherical astronomy and physics, which throw light on the relation of God to the world. Then there are some theoretical topics which, while not directly of help in metaphysics, are useful in training the mind and enabling it to know what is true demonstration. One who wishes therefore to undertake the study of metaphysics, must first study logic, then the mathematical sciences in order, then physics, and not until he has mastered all these introductory branches should he take up metaphysics. This is too much for most people, who would die in the midst of their preparatory studies, and if not for tradition would never know whether there is a God or not, not to speak of knowing what attributes are applicable to him and what are not.
The fourth cause which keeps people away from the study of metaphysics is their natural disposition. For it has been shown that intellectual qualities are dependent upon moral; and the former cannot be perfect unless the latter are. Now some persons are temperamentally incapable of right thinking by reason of their passionate nature; and it is foolish to attempt to teach them, for it is not medicine or geometry, and not everybody is prepared for it. This is the reason, too, why young men cannot study it, because of the passions which are still strong in them. Finally as a fifth reason, the necessities of the body and its luxuries, too, stand in the way of a person's devoting enough time and attention to this subject.[259]
Like many others before him, Christians as well as Jews, Maimonides also believed that in ancient times the Jews diligently cultivated the sciences, which were gradually forgotten on account of foreign domination. Maimonides adds another reason for their disappearance, namely, that they were not disseminated abroad. They were confined to a select few and were not put down in writing but handed down by word of mouth. As a result only a few hints are found in the Talmud and Midrashim, where the kernel is small and the husk large, so that people mistake the husk for the kernel.[260]