Quotes from book
The Guide for the Perplexed

Maimónides

The Guide for the Perplexed is one of the three major works of Rabbi Moshe ben Maimon, primarily known either as Maimonides or RaMBaM . This work seeks to reconcile Aristotelian philosophy with Hebrew Bible theology, by finding rational explanations for many events in the text.

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“He [ Ezekiel ] further says, "As the appearance of the bow that is in the cloud in the day of the rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory," (i. 28). The substance and the true essence of the bow described here is well known. The simile and comparison is in this case very extraordinary, and is undoubtedly part of the prophecy; and note it well.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.7

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“Through the constant revolution of the fifth element, with all contained therein, the four elements are forced to move and to change their respective positions, so that fire and air are driven into the water, and again these three elements enter the depth of the earth. Thus are the elements mixed together; and when they return to their respective places, parts of the earth, in quitting their places, move together with the water, the air and the fire. In this whole process the elements act and react upon each other. The elements intermixed, are then combined, and form at first various kinds of vapours; afterwards the several kinds of minerals, every species of plants, and many species of living beings, according to the relative proportion of the constituent parts. All transient beings have their origin in the elements, into which again they resolve when their existence comes to an end. The elements themselves are subject to being transformed from one into another; for although one substance is common to all, substance without form is in reality impossible, just as the physical form of these transient beings cannot exist without substance.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part I, pp.294-295 (1881) Tr. Friedlander

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“It is man's duty to love and to fear God, even without hope of reward or fear of punishment.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.24

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“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"… Secondly, they have said, "Let all thy acts be guided by pure intentions."… 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.”

Maimónides book The Guide for the Perplexed

Guide for the Perplexed (c. 1190), Introduction

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“If I had omitted setting down something of that which has appeared to me as clear, so that the knowledge would perish when I perish, as is inevitable, I should have considered that conduct as extremely cowardly with regard to you and everyone who is perplexed.”

Maimónides book The Guide for the Perplexed

Introduction
Guide for the Perplexed (c. 1190), Part III

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“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 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.”

Maimónides book The Guide for the Perplexed

Guide for the Perplexed (c. 1190), Introduction

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“Time is composed of time-atoms, i. e., of many parts, which on account of their short duration, cannot be divided. The Mutakallemim undoubtedly saw how Aristotle proved that time, space, and locomotion are of the same nature. …They, therefore, knew that if time were continuous and divisible ad infinitum, their assumed atom of space would of necessity likewise be divisible. Similarly, if it were supposed that space were continuous… the time-element… could also be divided. This has been shown by Aristotle in… Acroasis [Aristotelis stagyritae acroases physicae]. …An hour is, e. g., divided into sixty minutes, the second into sixty parts and so on; at last after ten or more successive divisions by sixty, time-elements are obtained which are not subjected to division, and in fact are indivisible.”

Maimónides book The Guide for the Perplexed

Guide for the Perplexed (c. 1190), Part I

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“[T]he principal part in the human body, namely, the heart, is in constant motion, and is the source of every motion noticed in the body; it rules over the other members, and communicates to them through its own pulsations the force required for their functions. The outermost sphere by its motion rules in a similar way over all other parts of the universe, and supplies all things with their special properties. Every motion in the universe has thus its origin in the motion of that sphere; and the soul of every animated being derives its origin from the soul of that same sphere.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part I, p. 296 (1881) Tr. Friedlander

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“Eliphas never abandoned his belief that the fate of man is the result of justice, that we do not know all our shortcomings for which we are punished, nor the way how we incur the punishment through them.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.23

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“It is namely distinctly stated in Scripture and handed down by tradition that the first commandments communicated to us did not include any law at all about burnt offering and sacrifice.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.32

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“By following entirely the guidance of lust, in the manner of fools, man loses his intellectual energy, injures his body, and perishes before his natural time; sighs and cares multiply; there is an increase of envy, hatred, and warfare, for the purpose of taking what another possesses. The cause of all this is the circumstance that the ignorant considers physical enjoyment as an object to be sought for its own sake. God in His wisdom has therefore given us such commandments as would counteract that object, and prevent us altogether from directing our attention to it, and has debarred us from everything that leads only to excessive desire and to lust. This is an important thing included in the objects of our Law.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.33

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“The reason of a commandment, whether positive or negative, is clear, and its usefulness evident, if it directly tends to remove injustice, or to teach good conduct that furthers the well-being of society, or to impart a truth which ought to be believed either on its own merit or as being indispensable for facilitating the removal of injustice or the teaching of good morals. There is no occasion to ask for the object of such commandments; for no one can, e. g., be in doubt as to the reason why we have been commanded to believe that God is one; why we are forbidden to murder, steal, and to take vengeance, or to retaliate, or why we are commanded to love one another. But there are precepts concerning which people are in doubt, and of divided opinions, some believing they are mere commands, and serve no purpose whatever, whilst others believe that they serve a certain purpose, which, however is unknown to man. Such are those precepts which in their literal meaning do not seem to further any of the three above-named results: to impart some truth, to teach some moral, or to remove injustice. They do not seem to have any influence upon the well-being of the soul by imparting any truth, or upon the well-being of the body by suggesting such ways and rules as are useful in the government of a state, or in the management of a household. …I will show that all these and similar laws must have some bearing upon one of the following three things, viz., the regulation of our opinions, or the improvement of our social relations, which implies two things, the removal of injustice, and the teaching of good morals.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.28

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“We must consider the words, "the heavens were opened" (Ezek. i. 1); they give the key to the understanding of the whole. The figure of opening, also that of opening the gates, occurs frequently in the books of the prophets… When he commences to describe the firmament in detail, he says, "the firmament," without adding the words "the likeness of," for he says, "And I looked, and behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne" (Ezek x. 1). Here the prophet speaks of "the firmament" and not of "the likeness of the firmament,"…”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.7

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“Fourth Theory.—Man has free will; it is therefore intelligible that the Law contains commands and prohibitions, with announcements of reward and punishment. All acts of God are due to wisdom; no injustice is found in him, and he does not afflict the good. The Mu'tazila profess this theory, although they do not believe in man's absolute free will. They hold that God takes notice of the falling of the leaf and the destruction of the ant, and that his Providence extends over all beings.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.17

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“The Mutakallemim… apply the term non-existence only to absolute non-existence, and not to absence of properties. A property and the absence of that property are considered by them as two opposites, they treat, e. g., blindness and sight, death and life, in the same way as heat and cold. Therefore they say, without any qualification, non-existence does not require any agent, an agent is required when something is produced.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.10

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“The more we desire for that which is superfluous, the more we meet with difficulties; our strength and possessions are spent in unnecessary things, and are wanting when required for that which is necessary.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.12

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“Abraham was the first to teach the Unity of God, to establish the faith, to cause it to remain among coming generations, and to win his fellow-men to his doctrine; as Scripture says of him: "I know him, that he will command," &c.”

Maimónides book The Guide for the Perplexed

Gen. xviii. 19
Source: Guide for the Perplexed (c. 1190), Part III, Ch.24

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“The first kind of evil is that which is caused to man by the circumstance that he is subject to genesis and destruction, or that he possesses a body.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.12

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“Divine Providence is connected with Divine intellectual influence”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.17
Context: Divine Providence is connected with Divine intellectual influence, and the same beings which are benefited by the latter so as to become intellectual, and to comprehend things comprehensible to rational beings, are also under the control of Divine Providence, which examines all their deeds with a view of rewarding or punishing them.... the method of which our mind is incapable of understanding.

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“The corporeal element in man is a large screen and partition that prevents him from perfectly perceiving abstract ideals”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.9
Context: The corporeal element in man is a large screen and partition that prevents him from perfectly perceiving abstract ideals; this would be the case even if the corporeal element were as pure and superior as the substance of the spheres; how much more must this be the case with our dark and opaque body. However great the exertion of our mind may be to comprehend the Divine Being or any of the ideals, we find a screen and partition between God and us.