I will now proceed to explain the reasons why we should not instruct the multitude in pure metaphysics, or begin with describing to them the true essence of things, or with showing them that a thing must be as it is, and cannot be otherwise. This will form the subject of the next chapter; and I proceed to say—
CHAPTER XXXIV
There are five reasons why instruction should not begin with Metaphysics, [[45]]but should at first be restricted to pointing out what is fitted for notice and what may be made manifest to the multitude.
First Reason.—The subject itself is difficult, subtle and profound, “Far off and exceeding deep, who can find it out?” (Eccles. vii. 24). The following words of Job may be applied to it: “Whence then cometh wisdom? and where is the place of understanding?” (Job xxviii. 20). Instruction should not begin with abstruse and difficult subjects. In one of the similes contained in the Bible, wisdom is compared to water, and amongst other interpretations given by our Sages of this simile, occurs the following: He who can swim may bring up pearls from the depth of the sea, he who is unable to swim will be drowned, therefore only such persons as have had proper instruction should expose themselves to the risk.
Second Reason.—The intelligence of man is at first insufficient; for he is not endowed with perfection at the beginning, but at first possesses perfection only in potentiâ, not in fact. Thus it is said, “And man is born a wild ass” (Job xi. 12). If a man possesses a certain faculty in potentiâ, it does not follow that it must become in him a reality. He may possibly remain deficient either on account of some obstacle, or from want of training in practices which would turn the possibility into a reality. Thus it is distinctly stated in the Bible, “Not many are wise” (ib., xxxii. 9); also our Sages say, “I noticed how few were those who attained to a higher degree of perfection” (B. T. Succah 45a). There are many things which obstruct the path to perfection, and which keep man away from it. Where can he find sufficient preparation and leisure to learn all that is necessary in order to develop that perfection which he has in potentiâ?
Third Reason.—The preparatory studies are of long duration, and man, in his natural desire to reach the goal, finds them frequently too wearisome, and does not wish to be troubled by them. Be convinced that, if man were able to reach the end without preparatory studies, such studies would not be preparatory but tiresome and utterly superfluous. Suppose you awaken any person, even the most simple, as if from sleep, and you say to him, Do you not desire to know what the heavens are, what is their number and their form; what beings are contained in them; what the angels are; how the creation of the whole world took place; what is its purpose, and what is the relation of its various parts to each other; what is the nature of the soul; how it enters the body; whether it has an independent existence, and if so, how it can exist independently of the body; by what means and to what purpose, and similar problems. He would undoubtedly say “Yes,” and show a natural desire for the true knowledge of these things; but he will wish to satisfy that desire and to attain to that knowledge by listening to a few words from you. Ask him to interrupt his usual pursuits for a week, till he learn all this, he would not do it, and would be satisfied and contented with imaginary and misleading notions; he would refuse to believe that there is anything which requires preparatory studies and persevering research.
You, however, know how all these subjects are connected together; for there is nothing else in existence but God and His works, the latter including all existing things besides Him; we can only obtain a knowledge of Him through His works; His works give evidence of His existence, and show what must be assumed concerning Him, that is to say, what must be attributed to Him [[46]]either affirmatively or negatively. It is thus necessary to examine all things according to their essence, to infer from every species such true and well established propositions as may assist us in the solution of metaphysical problems. Again, many propositions based on the nature of numbers and the properties of geometrical figures, are useful in examining things which must be negatived in reference to God, and these negations will lead us to further inferences. You will certainly not doubt the necessity of studying astronomy and physics, if you are desirous of comprehending the relation between the world and Providence as it is in reality, and not according to imagination. There are also many subjects of speculation, which, though not preparing the way for metaphysics, help to train the reasoning power, enabling it to understand the nature of a proof, and to test truth by characteristics essential to it. They remove the confusion arising in the minds of most thinkers, who confound accidental with essential properties, and likewise the wrong opinions resulting therefrom. We may add, that although they do not form the basis for metaphysical research, they assist in forming a correct notion of these things, and are certainly useful in many other things connected with that discipline. Consequently he who wishes to attain to human perfection, must therefore first study Logic, next the various branches of Mathematics in their proper order, then Physics, and lastly Metaphysics. We find that many who have advanced to a certain point in the study of these disciplines become weary, and stop; that others, who are endowed with sufficient capacity, are interrupted in their studies by death, which surprises them while still engaged with the preliminary course. Now, if no knowledge whatever had been given to us by means of tradition, and if we had not been brought to the belief in a thing through the medium of similes, we would have been bound to form a perfect notion of things with their essential characteristics, and to believe only what we could prove: a goal which could only be attained by long preparation. In such a case most people would die, without having known whether there was a God or not, much less that certain things must be asserted about Him, and other things denied as defects. From such a fate not even “one of a city or two of a family” (Jer. iii. 14) would have escaped.
As regards the privileged few, “the remnant whom the Lord calls” (Joel iii. 5), they only attain the perfection at which they aim after due preparatory labour. The necessity of such a preparation and the need of such a training for the acquisition of real knowledge, has been plainly stated by King Solomon in the following words: “If the iron be blunt, and he do not whet the edge, then must he put to more strength; and it is profitable to prepare for wisdom” (Eccles. x. 10); “Hear counsel, and receive instruction, that thou mayest be wise in thy latter end” (Prov. xix. 20).
There is still another urgent reason why the preliminary disciplines should be studied and understood. During the study many doubts present themselves, and the difficulties, or the objections raised against certain assertions, are soon understood, just as the demolition of a building is easier than its erection; while, on the other hand, it is impossible to prove an assertion, or to remove any doubts, without having recourse to several propositions taken from these preliminary studies. He who approaches metaphysical problems without proper preparation is like a person who journeys towards a certain place, and [[47]]on the road falls into a deep pit, out of which he cannot rise, and he must perish there; if he had not gone forth, but had remained at home, it would have been better for him.