“The prophet [ Isaiah ]… points out what will be the cause of this change; for he says that hatred, quarrel, and fighting will come to an end, because men will have a true knowledge of God. "They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters which cover the sea" (Isa. xi. ver. 9) Note it.”

— Maimónides , book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.11

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Maimónides 180

rabbi, physician, philosopher 1138–1204

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“A person shall arrive on the Day of Judgement and shall be in possession of good deeds in the measure of vastly accumulated clouds or towering mountains. (Witnessing them) he shall ask: ‘Oh My Lord! How can these be for me when I have not performed them?’ God shall reply: ‘This is your knowledge that you had taught and conveyed to the people, and which was acted upon after you had died.”

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“These words were said full tenderly, showing no manner of blame to me nor to any that shall be saved. Then were it a great unkindness to blame or wonder on God for my sin, since He blameth not me for sin.
And in these words I saw a marvellous high mystery hid in God, which mystery He shall openly make known to us in Heaven: in which knowing we shall verily see the cause why He suffered sin to come. In which sight we shall endlessly joy in our Lord God.”

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Context: And for the tender love that our good Lord hath to all that shall be saved, He comforteth readily and sweetly, signifying thus: It is sooth that sin is cause of all this pain; but all shall be well, and all shall be well, and all manner of thing shall be well.
These words were said full tenderly, showing no manner of blame to me nor to any that shall be saved. Then were it a great unkindness to blame or wonder on God for my sin, since He blameth not me for sin.
And in these words I saw a marvellous high mystery hid in God, which mystery He shall openly make known to us in Heaven: in which knowing we shall verily see the cause why He suffered sin to come. In which sight we shall endlessly joy in our Lord God.

“In his great vision Isaiah perceives the voice of the seraphim even before he hears the voice of the Lord. What is it that the seraphim reveal? "Holy, holy, holy is the Lord of hosts; the whole earth is full of His glory."
Holy, holy, holy — indicate the transcendence and distance of God. The whole earth is full of His glory — the immanence or presence of God. The outwardness of the world communicates something of the indwelling greatness of God.
The glory is neither an aesthetic nor physical quality. It is sensed in grandeur, but it is more than grandeur. It is a presence or the effulgence of a presence.
The whole earth is full of His glory, but we do not perceive it; it is within our reach but beyond our grasp. And still it is not entirely unknown to us.”

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Context: I can't see why anybody — unless he was a child, or an angel, or a lucky simpleton like the pilgrim — would even want to say a prayer to a Jesus who was the least bit different from the way he looks and sounds in the New Testament. My God! He's only the most intelligent man in the Bible, that's all! Who isn't he head and shoulders over? Who? Both Testaments are full of pundits, prophets, disciples, favorite sons, Solomons, Isaiahs, Davids, Pauls — but, my God, who besides Jesus really knew which end was up? Nobody. Not Moses. Don't tell me Moses. He was a nice man, and he kept in beautiful touch with his God, and all that — but that's exactly the point. He had to keep in touch. Jesus realized there is no separation from God.

“If men possessed wisdom, which stands in the same relation to the form of man as the sight to the eye, they would not cause any injury to themselves or to others, for the knowledge of the truth removes hatred and quarrels, and prevents mutual injuries.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.11

“When the Prophet saw injustice, either on the part of men or on the part of Providence, he did not inquire closely into its causes, nor bend the knee to necessity, and judge the evil-doers leniently; nor again did he give himself up to despair, or doubt the strength of Righteousness, or the possibility of its victory. He simply complained, pouring out his soul in words of fire; then went his way again, fighting for his ideal, and full of hope that in time—perhaps even "at the end of time"—Righteousness would be lord over all the earth.”

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Source: Selected Essays (1904), "Priest and Prophet" (1893), p. 133

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Maimónides 180

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