It is known that these people10 built temples for the stars and that in that temple an idol whose worship was agreed upon was set up, I mean an idol assigned to a certain star or to a portion of a Sphere. Consequently we were commanded to build a temple for Him, may He be exalted, and place in it the ark within which were the two Tables containing the words I [am the Lord] and Thou shalt not have.
It is known that the fundamental principle of belief in prophecy precedes the belief in the Law. For if there is no prophet, there can be no Law. The prophet receives prophetic revelation only through the inter¬ mediary of the angel. Thus: And the angel of the Lord called f And the angel of the Lord said unto her}2 This occurs innumerable times. Even in the case of Moses our Master, his prophetic mission is inaugurated through an angel: And there appeared unto him an angel of the Lord in the heart of fire.15 Consequently it has been made clear that that belief in the existence of angels precedes the belief in prophecy, and the belief in prophecy precedes the belief in the Law.
As the Sabians were ignorant of the existence of the deity, may He be exalted and glorified, and thought that | the Sphere with its stars is the being that is eternal and to which nonbeing can never come, and that forces flow over from the Sphere toward idols and certain trees — I mean the asheroth — they thought that the idols and the trees give prophetic revelation to the prophets, speak to them in the course of such a revelation, and make known to them what is useful and what is harmful, according to their 7. Cf. e.g., Deut. 16:6. 8. The pagan peoples are meant.
g. Cf. Mishneh Torah, Melakhim, I 1-2. 10. I.e., the idolaters.
13. Exod. 3:2. The verse’s word order is altered somewhat hy Maimonides.
99^ ] The Guide of the Perplexed III • 45 j 77 doctrines that we have explained to you with reference to the prophets of Baal and the prophets of Asher ah}* Thereupon when the truth became clear to the men of knowledge and it became known by demonstration that there is a being that is neither a body nor a force in a body, who is the true deity, and that He is one; and that there are also other beings that are separate from matter and are not bodies, being toward whom His being, may He be exalted, overflows — namely, the angels, as we have explained;15 and that all these beings are beyond the Sphere and its stars; — it became known with certainty that true prophetic revelation is given to the prophets by the angels, not by the idols and the asheroth. Thus it has become clear through what we have stated before that the belief in the existence of angels is consequent upon the belief in the existence of the deity and that thereby prophecy and the Law are established as valid. In order to fortify belief in this fundamental principle, He, may He be exalted, has com¬ manded that the image of two angels be made over the ark, so that the belief of the multitude in the existence of angels be consolidated; this correct opinion, coming in the second place after the belief in the existence of the deity, constituting the originative principle of belief in prophecy and the Law and refuting idolatry, as we have explained. If there had been one image, I mean the image of one cherub, this might have been misleading. For it might have been thought that this was the image of the deity who was to be worshipped — such things16 being done by the idolaters— or that there was only one individual angel, a belief that would have led to a certain dualism.17 As, however, two cherubim were made and the explicit statement enounced: The Lord is our God, the Lord is one,18 the validity | of the opinion affirming the existence of angels was established and also the fact that they are many. Thus measures were taken against the error that they are the deity — the deity being one and having created this multiplicity.
Thereupon a candlestick was placed in front of it19 in order to glorify and honor the Temple. For the Temple, which was always illumined by lamps and separated by means of a veil [from the Holy of Holies], made a great impression upon the soul. You know to what extent the Law fortifies the belief in the greatness of the Sanctuary and the awe felt for it, so that on seeing it, man should be affected by a sentiment of submission and servi¬ tude. It says: And ye shall fear My Sanctuary,20 an injunction that He has 16. I.e., the worship of an image because of its being the image of the deity.
17. The two deities being God and one angel. 18. Deut. 6:4.
19. Apparently in front of the ark. 20. Lev. 19:30.
jj8 The Guide of the Perplexed III • 45 [ iooa coupled with the precept to keep the Sabbath in order to strengthen fear of the Sanctuary.
The need for the altar for incense and the altar for burnt-offering and for their utensils is manifest.
As for the table and the bread that was always to be upon it,21 I do not know the reason for this and I have not found up to now something to which I might ascribe this practice.
As for the prohibition against hewing the stones of the altar22 you know the reason [the Sages] have given for this in their dictum: It is not fitting for that which shortens [human life ] to be lifted up against that which prolongs it.25 This is excellent in the manner of the Midrashim,2* as we have mentioned. However, the reason for this is manifest, for the idolaters used to build altars with hewn stones. Accordingly assimilation to them was pro¬ hibited, and in order to avoid this assimilation to them it was commanded that the altar be of earth. It says: An altar of earth thou shalt make unto Me.25 If, however, it was indispensable to make it with stones, the latter must have their natural form and not be hewn. Similarly it is forbidden to set up a figured stone and to plant a tree beside the altar26 In all this there is one and the same purpose, namely, that we should not worship God in the form of the particular cults27 practiced by them with regard to the objects of their worship; and this is the meaning of the prohibition in general. It says: How | did these nations serve their gods? even so will I do likewise 28 The meaning is that one must not act in this way with regard to God for the reason that it states: For every abomination to the Lord which He hateth, have they done unto their gods, and so on.29 You know likewise how widespread was the worship of Pecor in those times, and that it consisted in the uncovering of the nakedness.30 Therefore it commands the Priests to make themselves breeches to cover the flesh of their nakedness 31 during the divine service. Nevertheless they were com¬ manded not to go up to the altar by steps: That thy nakedness be not uncovered thereon.*2 As for the duty constantly to keep watch over the Sanctuary and to go around it, this was commanded in order to glorify and honor it, so that the ignorant, the unclean, and those who are in a disheveled state should not 2i. Cf. Exod. 25:23-50. 22. Cf. Exod. 20:22; Deut. 27:5.
23. Mishnah, Middoth, III 4. 24. In the text: derashoth.
27. The cults were particular because they did not have in view the universal deity.
32. Exod. 20:26 (v. 23 in some translations).
ioo&] The Guide of the Perplexed III -45 rush up to it, as shall be explained. For one of the things that necessarily- resulted in an exaltation and glorification of the Sanctuary, bringing about in us fear of it, was the prohibition against drunken, unclean, and dis¬ heveled individuals — I mean those with unkempt hair and torn garments — entering it, together with the commandment that everyone engaged in the divine service shall sanctify his hands and his feet.
Also in order to exalt the Temple, the rank of its servants was exalted, the Priests and Levites were singled out, and the Priests wore the most splendid, finest, and most beautiful garments: Holy garments...for splendor and for beauty.55 And it was commanded that someone who has a blemish should not be employed in the divine service; not only one who is afflicted with an infirmity, but also those afflicted with deformities are disqualified from being Priests,5* as is explained in the regulations of legal science dealing with this commandment.55 For to the multitude an indi¬ vidual is not rendered great by his true form,36 but by the perfection of his limbs and the beauty of his clothes 5 and what is aimed at is that the Temple and its servants should be regarded as great by all.
As for the son of Levi, he did not sacrifice and was not imagined as imploring forgiveness for sin, as is stated with regard to the Priests-57 And he shall make atonement for him-, And he shall make atonement for her. But the purpose of the Levite consisted in singing only 5 he | is disqualified [only] because of [his] voice. For the purpose of singing too is to bring about an affection of the soul by means of the words in question; and the soul can only be affected by means of pleasing melodies with, in addition, the accompaniment of musical instruments, as was always the case in the Sanctuary. Even the Priests who were fit [for the divine service] and who sojourned in the Sanctuary were forbidden to sit down in it, to enter into the Temple at every moment, and ever to enter the Holy of Holies, except the High Priest who entered it on the Day of Atonement — four times, not more. All this was to exalt the Sanctuary.
Inasmuch as many beasts were slaughtered daily in that holy place, the flesh cut into pieces, and the intestines burnt38 and washed, there is no doubt that if it had been left in that state its smell would have been like that of a slaughterhouse. Therefore it was commanded in regard to it that incense be burnt there twice daily in the morning and in the afternoon in order to improve its smell and the smell of the clothes of all who served 33. Exod. 28:2. 34. Cf. Lev. 21:16-21. 35. Cf. Mishnah, Bekhoroth, VII.
36. I.e., the rational soul or the intellect. 37. Lev. 4:26; 12:8.
jSo The Guide of the Perplexed III • 45 [ 101a there. You know their dictum: The odor of the incense was smelt even in Jericho}9 This also preserved fear of the Sanctuary. For if it had not had a pleasant smell, and all the more if the contrary were the case, the result would have been the opposite of glorification. For the soul is greatly solaced and attracted by pleasant smells and shrinks from stench and avoids it.
As for the anointing oil}0 it has two useful functions: it gives a pleasant smell to whatever is anointed with it, and induces the belief that the anointed object is great, sanctified, and distinguished beyond other things of the same species, regardless of whether the thing is a human individual or a garment or a vessel. All this redounds to fear of the Sanctuary, which is a cause of fear of the Lord. For when one came there the soul was affected, so that hard hearts were softened and touched. | For the deity with far-away counsels 41 devised this gracious ruse in order that they be softened and become submissive when they came to the Temple, so that they accept God’s guiding commands and fear Him, as is explained to us in the text of the Torah: And thou shall eat before the Lord thy God, in the place which He shall choose to cause His name to dwell there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herd and of thy flock,• tluit thou mayest learn to fear the Lord thy God always}9 Thus the intended purpose of all these actions, whatever they may be, has become clear to you.
The reason for the prohibition against imitating the anointing oil and the incense is most clear. This was forbidden in order that this odor be smelt only there, so that it should produce a stronger affection in them, and also in order that it should not be thought that whoever was anointed with this oil or one similar to it was singled out thereby, a thought that would have produced ruin and sedition.
The fact that the ark had to be carried on the shoulder and not in a wagon43 is clearly due to the intention to exalt it. Its shape ought not to be damaged, not even by moving the staves from the rings. Similarly the shape of the ephod and of the breastplate ought not to be damaged, not even by moving one from the other.44 It was also commanded that the making of the garments [of the Priests] be wholly woven, not divided and cut, so that the shape of the woven object be not spoilt.
It was likewise forbidden for one individual among the servants of the Sanctuary to take over the function of another.45 For slackness and negli¬ gence in all things occur when various functions are entrusted to a group 59. Mishnah, Tamid, III 8. 40. Cf. Exod. 30:22-23. 41. Isa. 25:1.
102 a ] The Guide of the Perplexed III • 46 jSi of people, and every individual has not his own particular work assigned to him. It is also clear that the gradation with regard to the various places 46 — in consequence of which different law's are prescribed with respect to the Temple Mount, to the place between the two walls, to the Hall of Women, to the Hall, and to the Holy of Holies — were all | intended to bring about additional glorification and to instill a greater fear into the heart of all those who came to the Temple.
We have thus set forth the reasons for all details belonging to this class.
CHAPTER 46 The commandments comprised in the eleventh class are those that we have enumerated in the remainder of the Book of Divine Worship and in the Book of Sacrifices. We have already set forth their utility in summary fashion. Now we shall begin to give the reasons, as we have apprehended them, for the single commandments. We shall accordingly say that the Torah, according to the interpretation of Onqelos, states literally that the Egyptians used to worship the sign of Aries and that they therefore forbade the slaughter of sheep and abominated shepherds. For it says: Lo, if we shall sacrifice the abomination of the Egyptians and it says: For every shepherd is an abomination unto the Egyptians,2 Similarly certain sects of the Sabians worshipped the jinn and believed that they assumed the outward forms of goats and therefore called the jinn goats. This teaching was very widespread in the days of Moses our Master: And they shall no more offer their sacrifices unto the goats [secirim\, and so on.5 Hence these sects also used to prohibit the eating of goats. As for the slaughter of oxen, nearly the majority of the idolaters abominated it, as all of them held this species in very great esteem. Hence you will find that up to our time the Indians do not slaughter oxen, even in countries where other species of animals are slaughtered. Thus it was in order to efface the traces of these incorrect opinions that we have been ordered by the Law to offer in sacrifices only these three species | of quadrupeds: Ye shall bring your offering of oxen and of small cattle * In this way an action considered by them as an extreme act 46. Cf. Mishnah, Kelim, I 8— g, l. Exod. 8:22. The verse continues: will they not stone us?
2. Gen. 46:34.
^82 The Guide of the Perplexed III • 46 [ 1026 of disobedience was the one through which one came near to God and sought forgiveness for one’s sins. Thus wrong opinions, which are dis¬ eases of the human soul, are cured by their contrary found at the other extreme.
With a view to the same purpose we have been commanded to slaughter the paschal lamb and to sprinkle with its blood in Egypt the gates from outside, so that we should manifest our rejection of these opinions, proclaim what is contrary to them, and bring forth the belief that the act, which they deemed to be a cause of destruction, saves from destruction: And the Lord will pass over the door, and will not suffer the destroyer to come in unto your houses to smite.5 This is in recompense of their manifestation of obedience and their having put an end to the absurd things done by the idolaters. This is the reason for the choice of only these three species for sacrifice, over and beyond the fact that these are also domestic species that are numerous, not as is the case in the cults of the idolaters who sacrifice lions, bears, and other wild animals, as is mentioned in the book of Turn- turn.6 As most people are not able to offer a beast in sacrifice, it was com¬ manded that birds too should be offered up in sacrifice $ namely, those among them that are most frequent in Syria and are the most excellent and the easiest to catch, namely, turtledoves and young pigeons. He who is not able to offer up in sacrifice even a bird, must offer bread baked in one of the various manners known at that time: either baked in an oven or baked in a pan or baked in a frying-pan. If baking was difficult for someone, he could offer flour.7 All this was addressed to those who wished to offer sacrifices.
Then [Scripture] explains to us that in regard to this kind of divine service, I mean | sacrifices, no sin whatever will fall upon us if we do not perform it at all. For it says: But if thou shalt forbear to vow, it shall be no sin in thee* Inasmuch as the idolaters offered only leavened bread and made many offerings of sweet things and seasoned their sacrifices with honey, as is generally recognized in the books that I have mentioned to you, and thus no salt was to be found in any of their offerings, He, may He be exalted, forbade offering up any leaven or any honey 9 and commanded that salt always be offered: With all thine offerings thou shalt offer salt.10 He commanded that all the offerings be perfect in the most excellent condition, in order that the sacrifice should not come to be held in little 5. Exod. 12:23. 6. This book has been mentioned in III 29, 37, and 41.
103 a ] The Guide of the Perplexed III -46 j 8) esteem and that what was offered to His name, may He be exalted, be not despised. As it says: Offer it now unto thy governor; will he be pleased with thee or will he accept thee?u For this reason it is also forbidden to sacrifice an animal that is not yet seven days old, for it is deficient among those of its kind and is considered disgusting, for it resembles an abortion.
This is also the reason for the prohibition against offering up the hire of a harlot or the price of a dog,12 because both are considered vile.
This is also the reason for sacrificing the old of the turtledoves and the young of the pigeons, these being the best among them, for no pleasure can be taken in the old pigeons.
This is also the reason for the fact that oblations had to be mingled with oil and be of flour, for this is what is most perfect and most pleasant. Frankincense was chosen because of the good odor of its fumes in places filled with the odor of burnt flesh.
In order that the sacrifice be held in great esteem and that it not be regarded as repugnant and disgusting, it was commanded that the burnt- offering be flayed and its intestines and extremities washed, even though they were entirely burnt. You will find that this was a purpose that was always held in view and observed by [Scripture]: In that ye say: The table of the Lord is polluted, and the fruit thereof, even the food thereof, is con¬ temptible.13 This is | also the reason that the sacrifice may not be eaten by an uncircumcised or unclean man, or if it is polluted, or past its proper time, or when the intention concerning it is perverted; u and that it should be eaten in a special place. The burnt-offering, which is entirely consecrated to God, should not be eaten at all. What is offered because of a sin — that is, the sin-offering and the guilt-offering — should be eaten in the court [of the Sanctuary] only on the day of the slaughter and on the following night. The peace-offerings, which are of lower dignity and of lesser sanctity, may be eaten in the whole of Jerusalem, but only in it, and also on the morrow of the day of the sacrifice, but not afterwards, for after that they are spoilt and corrupted.
Again that the sacrifice and everything that is consecrated to His name, may He be exalted, be held in great esteem, the prescription was given us that everyone who has procured pleasure for himself from the Sanctuary, is guilty and needs an expiatory sacrifice to be made for him and must pay ll. Mai. i:8. 12. Deut. 23:19. 13. Mai. 1:12. 14. Cf. Lev. 7:16-21.
j 84 The Guide of the Perplexed III • 46 [ 1036 one f if th* 5 over and above what he has taken even if he has transgressed inadvertently.
It is likewise not permitted to employ consecrated animals in work or to shear them; all this in order that the sacrifice be held in great esteem. The law concerning the exchange of animals was prescribed as a precautionary measure 5 for if it were permitted to substitute a good animal for a poor one, poor ones would have been substituted for the good ones and would have been said to be the better ones. Accordingly as to this point the rule was laid down: It and the exchange thereof shall be holy.16 With regard to our having been given the command that whoever wishes to redeem a thing from among those consecrated by him must add one fifth*1 the reason thereof is manifest 5 for man is close to himself 18 Consequently it is always his nature to be niggardly with his property $ accordingly he will not inquire with care regarding the price of the con¬ secrated thing and will not take great pains to present it to others so that its true price be established. Consequently recourse had to be had against him by means of the addition, so that the consecrated thing could be sold to another at its true value. All this is prescribed in order that what has been named as consecrated to God and whereby one may come near Him should not be held in little esteem.
The reason for the burning of the Priest’s oblation is as follows: Every Priest could offer his sacrifice with his own hands. Accordingly if he had brought an oblation and eaten it himself, | it would have been tantamount to his not having offered anything at all. For only frankincense and a handful of flour were offered upon the altar from the oblation of one private individual,19 If then, not content with the smallness of this sacrifice, he who brought it had also eaten it, no act of worship at all would have been manifested. Hence the oblation is burnt.
The particular rules concerning the paschal lamb, namely, that it should only be eaten roasted by fire and in one house, neither shall ye break a bone thereof J20 have all a manifest reason. For just as unleavened bread is due to haste, roasting the lamb is also due to haste. For there was then no time to cook various kinds of dishes and to prepare various sorts of food. Even delay in order to break its bones and to extract what is in it was for¬ bidden. For the gist of all this has already been mentioned, namely, in its dictum: And ye shall eat it in haste.2* Now haste does not admit of the delay 17. Cf. Lev. 27: 13, 15, 19, 27, and 31. One fifth of the value is meant.
21. Exod. 12:11.
104a ] The Guide of the Perplexed III • 46 required for breaking the bones or for lending parts of them from one house to another and for waiting for the return of the messenger. All these are actions indicative of laxity and sluggishness, whereas the purpose was to make a show of haste and hurry, lest someone delay and come too late to leave [Egypt] with the multitude of the people, whereupon he would be exposed to harm and to being set upon by surprise. These circumstances were then perpetuated in order to commemorate the matter as it really was. As it says: And thou shall keep this statute [huqqah] in its season from year to year 22 The rule that [a paschal lamb] is only eaten by those who were counted [j with a view to partaking ] of it,25 has been laid down in order to make sure that it is acquired and that no one relies in this matter upon a relative, a friend, or someone he chances to meet, but that he should take care of it from the beginning. The prohibition against uncircumcised men partaking of it24 has been explained by the Sages, may their memory be blessed, for they said25 that during their long stay in Egypt [the Children of Israel], with a view to assimilating themselves to the Egyptians, had omitted observing the commandment of circumcision. When thereupon the paschal lamb was prescribed by the Law and the condition was posed that it should only be sacrificed by someone after | he himself his sons, and the members of his household had been circumcised — for only then could he come near and keep ft26 — all of them were circumcised 5 and the blood of circum¬ cision mingled with the blood of the paschal lamb because of the great number of men who had just undergone circumcision, as [the Sages] have mentioned. It is referred to in the dictum [of Scripture]: Wallowing in thy blood21 — the blood of the paschal lamb and the blood of circumcision.
Know that the Sabians held that blood was most unclean, but in spite of this used to eat of it, deeming that it was the food of the devils and that, consequently, whoever ate it fraternized with the jinn so that they came to him and let him know future events — according to what the multitude imagine concerning the jinn. There were, however, people there who con¬ sidered it a hard thing to eat of blood, this being a thing abhorrent to the nature of man. Accordingly they used to slaughter an animal, collect its blood in a vessel or in a ditch, and eat the flesh of this slaughtered animal close by its blood. In doing this they imagined that the jinn partook of this blood, this being their food, whereas they themselves ate the flesh. In this way fraternization was achieved, because all ate at the same table and in one and the same gathering. Consequently, as they deemed, these jinn would 25. Cf. Exodus Rabbah, XIX. 26. Exod. 12:48. 27. Ezek. 16:6.
j 86 The Guide of the Perplexed III ■ 46 [ 1046