Directions for the Study of this Work.
If you desire to grasp all that is contained in this book so that nothing shall escape your notice, consider the chapters in connected order. In studying each chapter, do not content yourself with comprehending its principal subject, but attend to every term mentioned therein, although it may seem to have no connection with the principal subject. For what I have written in this work was not the suggestion of the moment; it is the result of deep study and great application. Care has been taken that nothing that appeared doubtful should be left unexplained. Nothing of what is mentioned is out of place, every remark will be found to illustrate the subject-matter of the respective chapter. Do not read superficially, lest you do me an injury, and derive no benefit for yourself. You must study thoroughly and read continually; for you will then find the solution of those important problems of religion, which are a source of anxiety to all intelligent men. I adjure any reader of my book, in the name of the Most High, not to add any explanation even to a single word; nor to explain to another any portion of it except such passages as have been fully treated of by previous theological authorities; he must not teach others anything that he has learnt from my work alone, and that has not been hitherto discussed by any of our authorities. The reader must, moreover, beware of raising objections to any of my statements, [[9]]because it is very probable that he may understand my words to mean the exact opposite to what I intended to say. He will injure me, while I endeavoured to benefit him. “He will requite me evil for good.” Let the reader make a careful study of this work; and if his doubt be removed on even one point, let him praise his Maker and rest contented with the knowledge he has acquired. But if he derive from it no benefit whatever, he may consider the book as if it had never been written. Should he notice any opinions with which he does not agree, let him endeavour to find a suitable explanation, even if it seem far-fetched, in order that he may judge me charitably. Such a duty we owe to every one. We owe it especially to our scholars and theologians, who endeavour to teach us what is the truth according to the best of their ability. I feel assured that those of my readers who have not studied philosophy, will still derive profit from many a chapter. But the thinker whose studies have brought him into collision with religion, will, as I have already mentioned, derive much benefit from every chapter. How greatly will he rejoice! How agreeably will my words strike his ears! Those, however, whose minds are confused with false notions and perverse methods, who regard their misleading studies as sciences, and imagine themselves philosophers, though they have no knowledge that could truly be termed science, will object to many chapters, and will find in them many insuperable difficulties, because they do not understand their meaning, and because I expose therein the absurdity of their perverse notions, which constitute their riches and peculiar treasure, “stored up for their ruin.” God knows that I hesitated very much before writing on the subjects contained in this work, since they are profound mysteries; they are topics which, since the time of our captivity have not been treated by any of our scholars as far as we possess their writings; how then shall I now make a beginning and discuss them? But 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” (Ps. cxix. 126). Secondly, they have said, “Let all thy acts be guided by pure intentions.” On these two principles I relied while composing some parts of this work. 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.
Introductory Remarks.
[On Method.]
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 [[10]]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.
Inconsistencies occurring in the Mishnah and Boraitot are traceable to the first cause. You meet frequently in the Gemara with passages like the following:—“Does not the beginning of the passage contradict the end? No; the beginning is the dictum of a certain Rabbi; the end that of another”; or “Rabbi (Jehudah ha-Nasi) approved of the opinion of a certain rabbi in one case and gave it therefore anonymously, and having accepted [[11]]that of another rabbi in the other case he introduced that view without naming the authority”; or “Who is the author of this anonymous dictum? Rabbi A.” “Who is the author of that paragraph in the Mishnah? Rabbi B.” Instances of this kind are innumerable.
Apparent contradictions or differences occurring in the Gemara may be traced to the first cause and to the second, as e.g., “In this particular case he agrees with this rabbi”; or “He agrees with him in one point, but differs from him in another”; or “These two dicta are the opinions of two Amoraim, who differ as regards the statement made by a certain rabbi.” These are examples of contradictions traceable to the first cause. The following are instances which may be traced to the second cause. “Rabba altered his opinion on that point”; it then becomes necessary to consider which of the two opinions came second. Again, “In the first recension of the Talmud by Rabbi Ashi, he made one assertion, and in the second a different one.”
The inconsistencies and contradictions met with in some passages of the prophetic books, if taken literally, are all traceable to the third or fourth cause, and it is exclusively in reference to this subject that I wrote the present Introduction. You know that the following expression frequently occurs, “One verse says this, another that,” showing the contradiction, and explaining that either some premise is wanting or the subject is altered. Comp. “Solomon, it is not sufficient that thy words contradict thy father; they are themselves inconsistent, etc.” Many similar instances occur in the writings of our Sages. The passages in the prophetical books which our Sages have explained, mostly refer to religious or moral precepts. Our desire, however, is to discuss such passages as contain apparent contradictions in regard to the principles of our faith. I shall explain some of them in various chapters of the present work; for this subject also belongs to the secrets of the Torah.
Contradictions traceable to the seventh cause occurring in the prophetical works require special investigation; and no one should express his opinion on that matter by reasoning and arguing without weighing the matter well in his mind.