The fifth cause is to be found in the fact that men are occupied with the necessities of the bodies, which are the first perfection; and more par¬ ticularly if, in addition, they are occupied with taking care of a wife and of children; and even more especially if there is in them, superadded to that, a demand for the superfluities of life, which becomes an established habitus as a result of a bad conduct of life and bad customs. Things are so that if even a perfect man, as we have mentioned, were to occupy himself much with these necessary things and all the more if he were to occupy himself with unnecessary things, and if his desire for them should grow strong, he would find that his theoretical desires had grown weak and had been sub¬ merged. And his demand for them would slacken and become intermittent and inattentive. He accordingly would not grasp things that otherwise would have been within his power to grasp; or else he would grasp them with a confused apprehension, a mixture of apprehension and failure to apprehend.
In view of all these causes, these matters are only for a few solitary individuals34 of a very special sort, not for the multitude. For this reason, they should be hidden from the beginner, and he should be prevented from taking them up, just as | a small baby is prevented from taking coarse foods and from lifting heavy weights.
CHAPTER 55 Do not think that all that we have laid down in the preceding chapters regarding the greatness and the hidden nature of the matter, the difficulty of apprehending it, and its having to be withheld from the multitude, refers also to the denial of the corporeality of God and to the denial of His being subject to affections.1 It is not so. For just as it behooves to bring up children in the belief, and to proclaim to the multitude, that God, may He be magnified and honored, is one and that none but He ought 34. a had. Cf. n. 12, this chap.
1. Regarded as exclusively passive. The Arabic word used is a noun deriving from the pas¬ sive form of the verb “to act.”
80 The Guide of the Perplexed 1-35 [ 42a to be worshipped, so it behooves that they should be made to accept on traditional authority the belief that God is not a body; and that there is absolutely no likeness in any respect whatever between Him and the things created by Him; that His existence has no likeness to theirs; nor His life to the life of those among them who are alive; nor again His knowledge to the knowledge of those among them who are endowed with knowledge. They should be made to accept the belief that the difference between Him and them is not merely a difference of more and less, but one concerning the species of existence. I mean to say that it should be established in every¬ body’s mind that our knowledge or our power does not differ from His knowledge or His power in the latter being greater and stronger, the former less and weaker,2 or in other similar respects, inasmuch as the strong and the weak are necessarily alike with respect to their species, and one definition comprehends both of them. Similarly any relation can subsist only between two things belonging to one species.5 This likewise has been made clear in the natural sciences. Now everything that can be ascribed to God, may He be exalted, differs in every respect from our attributes, so that no definition can comprehend the one thing and the other. Similarly, as I shall make clear, the term “existence” | can only be applied equivocally to His existence and to that of things other than He. This measure of knowledge will suffice for children and the multitude to establish in their minds that there is a perfect being, who is neither a body nor a force in a body, and that He is the deity, that no sort of deficiency and therefore no affection whatever can attain Him. As for the discussion concerning attributes and the way they should be negated with regard to Him; and as for the meaning of the attri¬ butes that may be ascribed to Him, as well as the discussion concerning His creation of that which He created, the character of His governance of the world, the “how” of His providence with respect to what is other than He, the notion of His will, His apprehension, and His knowledge of all that He knows; and likewise as for the notion of prophecy and the “how” of its various degrees, and the notion of His names, though they are many, being indicative of one and the samq thing — it should be considered that all these are obscure matters. In fact, they are truly the mysteries of the Torah and the secrets constantly mentioned in the books of the prophets and in the dicta of the Sages, may their memory be blessed. They are the matters that a. Literally: that our knowledge and His knowledge or our power and His power do not differ by the more and the less and the stronger and the weaker.
3. The use of the word nawc (species) in this passage is not very precise. Maimonides obviously had in mind the more comprehensive categories as well, that is to say, the genera.
42 b ] The Guide of the Perplexed 1-35 #/ ought not to be spoken of except in chapter headings, as we have mentioned, and only with an individual such as has been described.
On the other hand, the negation of the doctrine of the corporeality of God and the denial of His having a likeness to created things and of His being subject to affections are matters that ought to be made clear and explained to everyone according to his capacity and ought to be inculcated in virtue of traditional authority upon children, women, stupid ones, and those of a defective natural disposition, just as they adopt the notion that God is one, that He is eternal, and that none but He should be worshipped. For there is no profession of unity4 unless the doctrine of God’s corporeality is denied. For a body cannot be one, but is composed of matter and form, which by definition are two; it also is divisible, subject to partition. When people have received this doctrine, are habituated to and educated and grown up in it, and subsequently become perplexed over the texts of the books of the prophets, the meaning of these books should be explained to them. They should be elevated | to the knowledge of the interpretation of these texts, and their attention should be drawn to the equivocality and figurative sense of the various terms — the exposition of which is contained in this Treatise — so that the correctness of their belief regarding the oneness of God and the affirmation of the truth of the books of the prophets should be safe. If, however, someone’s mind fails to understand the interpretation of the texts and the possibility of an identity of terms going together with a difference in meaning, he should be told: The interpretation of this text is understood by the men of knowledge. You, however, know that God, may He be honored and magnified, is not a body or subject to affections. For affection is a change, and He, may He be exalted, is not touched by change. He is not like unto any thing of all those that are other than He, nor is He comprehended together with one of these things in any definition whatever. You know likewise that these dicta of the prophets are true and have an interpretation. In dealing with such a man, one should stop at this measure of knowledge. But it is not meet that belief in the corporeality of God or in His being provided with any concomitant of the bodies should be permitted to establish itself in anyone’s mind any more than it is meet that belief should be established in the nonexistence of the deity, in the association5 of other gods with Him, or in the worship of other than He.
4. Literally: no unification, tawhid (unification) is a term applied to the belief, or the pro¬ fession of faith, in One God. g. The usual Arabic term for polytheism is employed.
CHAPTER 56 I shall explain to you, when speaking of the attributes, in what respect it is said that God is pleased with, or made angry and wrathful by, a certain thing. It is in this sense that it is said of certain individuals among men that God was pleased or angry with them or full of wrath.This notion is not the subject of this chapter — the subject being that which I am about to speak of.
Know that if you consider the whole of the Torah and all the books | of the prophets, you will find that the expressions, wrath, anger, and jealousy, are exclusively used with reference to idolatry. You will also find that the expressions, enemy of God or adversary or hater, are exclusively used to designate an idolater. Thus Scripture says: And ye serve other gods, and so on, and the Lord’s wrath will be kindled against you? Lest the wrath of the Lord be kindled? To provoke Him to anger through the work of your hands? They have roused Me to jealousy with a no-god,■ they have provoked Me to anger with their vanities, and so on? For a jealous God, and so on? Why have they provoked Me to anger with their graven images? Because of the anger provoked by His sons and His daughters? For a fire is kindled in My wrath? For He will take vengeance on His adversaries and repay His enemies? And repayeth them that hate Him?0 Until He hath driven out His enemies j11 Which the Lord thy God hateth?2 For every abomination to the Lord, which He hateth. 13 Expressions of this kind are too numerous to be counted. However, if you trace them in all the books, you will find that it is as we have said.
Now the books of the prophets14 only make this strong assertion because it concerns a false opinion attaching to Him, may He be exalted, I refer to idolatrous worship. For the deviation from truth of one who believes that Zayd is standing at a time when he is sitting, is not like the deviation of him who believes that fire is under the air or water under the earth or that the earth is flat and other things of a similar kind. And this second deviation 9. Nah. 1:2. The biblical text is somewhat altered in Maimonides’ quotation of this verse. In the first half, He is substituted for the Lord. In the second half, the correct biblical text is: and reserveth wrath for His enemies, whereas Maimonides cites the verse as reading: and will repay His enemies.
14. I.e., the books of the Bible.
43 b ] The Guide of the Perplexed 1-36 8) from truth is not like the deviation of him who believes that the sun consists of fire or that the heavenly sphere forms a hemisphere and other things of a similar kind. Again this third deviation from truth is not like the deviation of him who believes that the angels eat and drink and other things of a similar kind. Finally this fourth deviation from truth is not like the deviation of him who believes that a thing other than God ought to be worshipped. For whenever ignorance and infidelity15 bear upon a great thing, I mean to say upon someone whose rank in what exists is well established, they are of greater consequence than if they bear upon someone | who was of a lower rank. By infidelity, I mean belief about a thing that is different from what the thing really is. By ignorance, I mean ignorance of what it is possible to know. Accordingly the ignorance of him who does not know the measure of the cone of a cylinder or does not know that the sun is spherical is not like the ignorance of him who does not know whether a deity exists or whether there is no deity for the world. Nor is the infidelity16 of him who thinks that the cone of a cylinder is half a cylinder or that the sun is a circle like the infidelity of him who thinks that there are more deities than one.
Now you know that whoever performs idolatrous worship does not do it on the assumption that there is no deity except the idol. In fact, no human being of the past has ever imagined on any day, and no human being of the future will ever imagine, that the form that he fashions either from cast metal or from stone and wood has created and governs the heavens and the earth. Rather is it worshipped in respect of its being an image of a thing that17 is an intermediary between ourselves and God. Scripture makes this clear, saying: Who would not fear Thee, O King of the nations, and so o/z.18 It also says: And in every place incense is offered unto My name, and so on,19 whereby Scripture refers to what they regard as the First Cause. We have made this clear in our great compilation.20 No one among the people of our 15. The word rendered by “infidelity” is kufr, a term whose usual meaning is approxi¬ mately: disbelief in one or several principal religious dogmas. However, a few sen¬ tences farther on Maimonides explains that in his use of the word, kufr means an untrue belief about a thing. He does not indicate that the term in question is employed only in connection with beliefs related in some way to religion. Nevertheless, in view of the theological connotations of kufr, it seemed necessary to translate the word with a term deriving from the sphere of religious thought.
16. kufr. Cf. preceding note.
17. The Arabic pronoun translated by the relative pronoun “that” may refer either to “image” or to “thing.” The second possibility is stylistically the more probable and is the one to which Ibn Tibbon’s translation conforms.
20. Cf. Mishneh Torah, cAbodah Zarah, I.
84 The Guide of the Perplexed 1-56 [ 44a Law disputes this. However, in spite of the fact that those infidels21 believe in the existence of the deity, their idolatrous worship entails their deserving destruction; for the reason that their infidelity bears upon a prerogative reserved to God alone, may He be exalted — I mean the prerogative of being worshipped and magnified — just as Scripture says: And ye shall serve the Lord, and so on.22 This is so ordained in order that God’s existence may be firmly established in the belief of the multitude. Now the idolaters thought that this prerogative belonged to that which was other than God; and this led to the disappearance of the belief in His existence, may He be exalted, from among the multitude. For the multitude grasp only the actions of worship, not their meanings or the true reality of the Being worshipped through them. Consequently the idolatrous worship of the infidels | entails their deserving destruction;23 just as the text has it: Thou shalt not save alive a soul2* And it explains the reason for this, which is to put an end to this false opinion so that others should not be corrupted through it. As Scripture says: That they teach you not to do, and so on 25 And it calls them enemies, haters, and adversaries, and says that he who does this provokes [God’s] jealousy, anger, and wrath.
What then should be the state of him whose infidelity bears upon His essence, may He be exalted, and consists in believing Him to be different from what He really is? I mean to say that he does not believe that He exists; or believes that there are two gods, or that He is a body, or that he is subject to affections; or again that he ascribes to God some deficiency or other. Such a man is indubitably more blameworthy than a worshipper of idols who regards the latter as intermediaries or as having the power to do good or ill. Know accordingly, you who are that man, that when you believe in the doctrine of the corporeality of God or believe that one of the states of the body belongs to Him, you provoke His jealousy and anger, kindle the fire of His wrath, and are a hater, an enemy, and an adversary of God, much more so than an idolater. If, however, it should occur to you 21. al-kafirin, a participle deriving from the same root as kufr. Cf. n. 15, this chap.
22. Exod. 25:25.
23. Literally (as from twelve lines above): However, with these infidels believing in the existence of the deity, as their infidelity is attached to a right, which is to Him only, may He be exalted, I mean worship and magnification — just as it says: And ye shall serve the Lord, and so on — in order that His existence be firmly established in the belief of the multitude; and they thought that this right is to what is other than He. Accord¬ ingly this called for the privation of His existence, may He be exalted, from the belief of the multitude since the multitude apprehends only the actions of worship, not their meanings nor the true reality of the Worshipped through them. Accordingly this entailed their deserving destruction.
44 b ] The Guide of the Perplexed 1-57 85 that one who believes in the corporeality of God should be excused because of his having been brought up in this doctrine or because of his ignorance and the shortcomings of his apprehension, you ought to hold a similar belief with regard to an idolater,• for he only worships idols because of his ignorance or because of his upbringing: They continue in the custom of their fathers.26 If, however, you should say that the external sense of the biblical text causes men to fall into this doubt, you ought to know that an idolater is similarly impelled to his idolatry by imaginings and defective representations. Accordingly there is no excuse for one who does not accept the authority of men who inquire into the truth and are engaged in specula¬ tion if he himself is incapable of engaging in such speculation. I do not consider as an infidel one who cannot demonstrate that the corporeality of God should be negated. But I do consider as an infidel one who does not believe in its negation; and this particularly in view of the existence of the interpretations of Onqelos and of Jonathan \ hen Uziel, may peace be on both of them, who cause theirreaders to keep away as far as possible from the belief in the corporeality of God. This was the subject of this chapter.
CHAPTER 37 Face [pctnim ] is an equivocal term, its equivocality being mostly with respect to its figurative use. It is the term designating the face of all living beings. Thus: And all faces are turned into paleness? Wherefore are your faces so sad.2 This use is frequent. It is also a term denoting anger. Thus: And her face 5 was gone.* The term is frequently used in this sense to denote the anger and wrath of God. Thus: The face 5 of the Lord hath divided them-6 The face 7 of the Lord is against them that do evil? My face 9 shall go, and I will give thee rest?0 Then I will set My faceil against that man and his family}2 This use is frequent. It is also a term denoting the presence and station of an individual. Thus: He settled in the face of all his brethren?3 And in the face of all the people, I will be glorified 14 — meaning, while they are present; Surely he will blaspheme Thee to Thy faceX5 — meaning, while Thou art present and existent. In this sense it is said: And 86 The Guide of the Perplexed 1-37 [ 45a the Lord spoke unto Moses face to face 16 — which means, as a presence to another presence without an intermediary, as is said: Come, let us look one another in the face 17 Thus Scripture says: The Lord spoke with you face to face.18 In another passage it explains, saying: Ye heard the voice of words, but ye saw no figure, only a voice.19 Hence this kind of speaking and hearing are described as being face to face. Similarly the words, And the Lord spoke unto Moses face to face, describe His speaking as being in the form of an address.20 Accordingly it is said: Then he heard the voice speaking to him.21 It has accordingly been made clear to you that the hearing of a speech without the intermediary of an angel is described as being face to face. In this sense it is also said: But My face shall not be seen 22 meaning that the true reality of My existence | as it veritably is cannot be grasped. Face is also an adverb of place that is rendered in Arabic by the words: “in front of thee”23 or “in thy presence.”24 It is often used in this sense with regard to God, may He be exalted. Thus: In the face25 of the Lord.26 The biblical expression, But My face shall not be seen,22 is understood in this sense in the interpretation of Onqelos, who translates: And those in front of Me shall not be seen. He indicates by this that there are likewise great created beings whom man cannot apprehend as they really are. These Eire the separate intellects. They have been thought to be in a relation to God as being constantly in front of Him and in His presence because of the power of the providence constantly watching over them. On the other hand, the things that in his opinion, I mean that of Onqelos, can be grasped in their true reality are such as are beneath the separate intellects with respect to their rank in that which exists. I mean things endowed with matter and form. Of them [Onqelos] has said: And thou shalt see that which is behind Me.28 He means the beings from which I have, as it were, turned away, and upon which, speaking in parables, I have turned My back, because of their remoteness from the existence of God, may He be exalted. Further on you shall hear my interpretation of that which was demanded by Moses our Master, peace be on him. Face is also an adverb of time having the meaning: before or ancient.29 Thus: In the face in Israel;30 In the face51 Thou didst 20. An address to Moses. 21. Num. 7:89. 22. Exod. 53:23. 23. amamaka.
24. bayna yadayka. Literally: between your hands. 25. I. e., in front.
26. Gen. 18:22. 27. Exod. 33:23. 28. Ibid.; in Aramaic.
29. qadim. In philosophic language the word means “eternal a parte ante,” whereas its ordinary signification is “ancient.”
30. Ruth 4:7. I.e., in the former time in Israel.
31. I.e., according to the explanation given in n. 29 above, either “of old” or “in the eternity a parte ante.”
45 b ] The Guide of the Perplexed 1-38 8j lay the foundation of the earth 52 Face is also a term denoting protection and providence. Thus: Thou shalt not bear the face of the poor;53 And the honorable man;5* Who does not bear the face.55 This use is frequent. In this sense it is also said: The Lord bear His face56 to thee and give thee peace 51 which refers to His making providence accompany us.
CHAPTER 58 Back \^ahor~\ is an equivocal term. It is a term denoting the back.1 Thus: Over the back of the tabernacle;2 The spear came out | at his back 5 Sometimes it is used as an adverb of time in the sense of: after. Neither at the back of him * arose there any like him;5 At the back of these things 6 This use is frequent. The term also occurs in the meaning of following and imitating the conduct of some individual with respect to the conduct of life. Thus: Ye shall walk at the back of the Lord 7 your God;9 They shall walk at the back of the Lord,9 which means following in obedience to Him and imitating His acts and conducting life in accordance with His conduct. Thus: He walked at the back of a commandment.10 In this sense it is 9aid: And thou shalt see My back,u which means that thou shalt apprehend what follows Me, has come to be like Me, and follows necessarily from My will— that is, all the things created by Me, as I shall explain in a chapter12 of this Treatise.13 32. Ps. 102:26. 33. Lev. 19:15. I.e., thou shalt not respect the person of the poor.
34. Isa. 3:3. I.e., one who receives attention. 35. Deut. 10:17. I.e., show regard.
1. The Arabic word is used to render the Hebrew term under discussion.
6. Gen. 15:1. I.e., after these things, 7. I.e., after the Lord. 8. Deut. 13:5.
9. Hos. 11:10. I.e., after the Lord. 10. Hos. 5:11. I.e., after the commandment.
11. Exod. 33:23. 12. Or: in some of the chapters. 13. Cf. I 54.
CHAPTER 39 Heart \leb~] is an equivocal term. It is a term denoting the heart,1 I mean the part of the body in which resides the principle of life of every being endowed with a heart. Thus: And thrust them in the heart of Absalom.'1 And inasmuch as this part3 is in the middle of the body, the term is used figuratively to designate the middle of every thing. Thus: Unto the heart 4 of heaven? The heart 6 of fire.1 It is also a term denoting thought. Thus: Went not my heart, 8 which means that thou wast present in my thought when this and that happened. In this sense it is said: And that ye go not about after your own heart? which refers to your following your thoughts; and: Whose heart turneth away this day,10 which means that his thought is dis¬ continued. It is also a term signifying opinion. Thus: All the rest of Israel were of one heart to make David king11 — that is, they were of one opinion. A similar meaning is to be found in the dictum: But fools die for want of heart 12 — which is intended to signify: through the deficiency of their opinion. And in the same way this meaning is to be found in the dictum: My heart shall not turn away11' so long as I live11' — the meaning of which