Guide For The Perplexed
"There is a saying that the history of Jewish doctrine runs from 'Moses to Moses'; the second of which is Moses Maimonides. Maimonides (1120-1190) was a brilliant Hispanic Jewish scholar who lived in Spain and Egypt in the 12th century. In addition to being a philosopher, Maimonides also worked as a medical doctor. The Guide for the Perplexed, originally written in Arabic, and soon translated into Hebrew and widely read, is his best known work. The framing story is that it is a letter written to one of his students, to prepare him to understand the background of the Merkabah (the Chariot of Ezekiel) narrative. In the course of this, Maimonides delves into the most difficult questions of theology and reality itself, many of which are still controversial today. Did the universe have a beginning? Will it ever end? What is the nature of evil? Does the complexity of organic life imply some kind of rational design?"
Although typical of the middle eastern "circular thinking" produced by medieval scholasticism (a form of study), it may be of some interest: the wisdom of the ancients may be completely new to you. I ultimately must disagree with Maimonides, because there is no god, but he indeed is wise.
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PART II CHAPTER XXVII
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The Theory Of A Future Destruction Of The Universe is Not Part Of The Religious Belief Taught In The Bible
WE have already stated that the belief in the Creation is a fundamental principle of our religion: but we do not consider it a principle of our faith that the Universe will again be reduced to nothing. It is not contrary to the tenets of our religion to assume that the Universe will continue to exist for ever. It might be objected that everything produced is subject to destruction, as has been shown; consequently the Universe, having had a beginning, must come to an end. This axiom cannot be applied according to our views. We do not hold that the Universe came into existence, like all things in Nature, as the result of the laws of Nature. For whatever owes its existence to the action of physical laws is, according to the same laws, subject to destruction:
the same law which caused the existence of a thing after a period of non-existence, is also the cause that the thing is not permanent: since the previous non-existence proves that the nature of that thing does not necessitate its permanent existence. According to our theory, taught in Scripture, the existence or non-existence of things depends solely on the will of God and not on fixed laws, and, therefore, it does not follow that God must destroy the Universe after having created it from nothing. It depends on His will. He may, according to His desire, or according to the decree of His wisdom, either destroy it, or allow it to exist, and it is therefore possible that He will preserve the Universe for ever, and let it exist permanently as He Himself exists. It is well known that our Sages never said that the throne of glory will perish, although they assumed that it has been created. No prophet or sage ever maintained that the throne of glory will be destroyed or annihilated: but, on the contrary, the Scriptural passages speak of its permanent existence. We are of opinion that the souls of the pious have been created, and at the same time we believe that they are immortal. Some hold, in accordance with the literal meaning of the Midrashim, that the bodies of the pious will also enjoy everlasting happiness. Their notion is like the well-known belief of certain people, that there are bodily enjoyments in Paradise. In short, reasoning leads to the conclusion that the destruction of the Universe is not a certain fact. There remains only the question as to what the prophets and our Sages say on this point; whether they affirm that the world will certainly come to an end, or not. Most people amongst us believe that such statements have been made, and that the world will at one time be destroyed. I will show you that this is not the case; and that, on the contrary, many passages in the Bible speak of the permanent existence of the Universe. Those passages which, in the literal sense, would indicate the destruction of the Universe, are undoubtedly to be understood in a figurative sense, as will be shown. If, however, those who follow the literal sense of the Scriptural texts reject our view, and assume that the ultimate certain destruction of the Universe is part of their faith, they are at liberty to do so. But we must tell them that the belief in the destruction is not necessarily implied in the belief in the Creation; they believe it because they trust the writer, who used a figurative expression, which they take literally. Their faith, however, does not suffer by it.
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PART III CHAPTER XIII
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The Universe Has No Other Purpose Than Its Own Existence
INTELLIGENT persons are much perplexed when they inquire into the purpose of the Creation. I will now show how absurd this question is, according to each one of the different theories [above-mentioned]. An agent that acts with intention must have a certain ulterior object in that which he performs. This is evident, and no philosophical proof is required. It is likewise evident that that which is produced with intention has passed over from non-existence to existence. It is further evident, and generally agreed upon, that the being which has absolute existence, which has never been and win never be without existence, is not in need of an agent. We have explained this before. The question, "What is the purpose thereof?" cannot be asked about anything which is not the product of an agent; therefore we cannot ask what is the purpose of the existence of God. He has not been created. According to these propositions it is clear that the purpose is sought for everything produced intentionally by an intelligent cause; that is to say, a final cause must exist for everything that owes its existence to an intelligent being: but for that which is Without a beginning, a final cause need not be sought, as has been stated by us. After this explanation you will understand that there is no occasion to seek the final cause of the whole Universe, neither according to our theory of the Creation, nor according to the theory of Aristotle, who assumes the Eternity of the Universe. For according to Aristotle, who holds that the Universe has not had a beginning, an ultimate final cause cannot be sought even for the various parts of the Universe. Thus it cannot be asked, according to his opinion, What is the final cause of the existence of the heavens? Why are they limited by this measure or by that number? Why is matter of this description? What is the purpose of the existence of this species of animals or plants? Aristotle considers all this as the result of a permanent order of things. Natural Philosophy investigates into the object of everything in Nature, but it does not treat of the ultimate final cause, of which we speak in this chapter. It is a recognized fact in Natural Philosophy that everything in Nature has its object, or its final cause, which is the most important of the four causes, though it is not easily recognized in most species. Aristotle repeatedly says that Nature produces nothing in vain, for every natural action has a certain object. Thus, Aristotle says that plants exist for animals; and similarly he shows of other parts of the Universe for what purpose they exist. This is still more obvious in the case of the organs of animals. The existence of such a final cause in the various parts of Nature has compelled philosophers to assume the existence of a primal cause apart from Nature; it is called by Aristotle the intellectual or divine cause, and this cause creates one thing for the purpose of another. Those who acknowledge the truth will accept as the best proof for the Creation the fact that everything in Nature serves a certain purpose, so that one thing exists for the benefit of another; this fact is supported by numerous instances, and shows that there is design in Nature; but the existence of design in Nature cannot be imagined unless it be assumed that Nature has been produced.
I will now return to the subject of this chapter, viz., the final cause. Aristotle has already explained that in Nature the efficient cause of a thing, its form, and its final cause are identical: that is to say, they are one thing in relation to the whole species. E.g., the form of Zeid produces the form of his son Amr; its action consists in imparting the form of the whole species [of man] to the substance of Amr, and the final cause is Amr's possession of human form. The same argument is applied by Aristotle to every individual member of a class of natural objects which is brought to existence by another individual member. The three causes coincide in all such cases. All this refers only to the immediate purpose of a thing; but the existence of an ultimate purpose in every species, which is considered as absolutely necessary by every one who investigates into the nature of things, is very difficult to discover: and still more difficult is it to find the purpose of the whole Universe. I infer from the words of Aristotle that according to his opinion the ultimate purpose of the genera is the preservation of the course of genesis and destruction: and this course is absolutely necessary (in the first instance] for the successive formation of material objects, because individual. beings formed of matter are not permanent; [secondly], for the production of the best and the most perfect beings that can be formed of matter, because the ultimate purpose [in these productions] is to arrive at perfection. Now it is clear that man is the most perfect being formed of matter; he is the last and most perfect of earthly beings, and in this respect it can truly be said that all earthly things exist for man, i.e., that the changes which things undergo serve to produce the most perfect being that can be produced. Aristotle, who assumes the Eternity of the Universe, need therefore not ask to what purpose does man exist, for the immediate purpose of each individual being is, according to his opinion, the perfection of its specific form. Every individual thing arrives at its perfection fully and completely when the actions that produce its form are complete. The ultimate purpose of the species is the perpetuation of this form by the repeated succession of genesis and destruction, so that there might always be a being capable of the greatest possible perfection. It seems therefore clear that, according to Aristotle, who assumes the Eternity of the Universe, there is no occasion for the question what is the object of the existence of the Universe. But of those who accept our theory that the whole Universe has been created from nothing, some hold that the inquiry after the purpose of the Creation is necessary, and assume that the Universe was only created for the sake of man's existence, that he might serve God. Everything that is done they believe is done for man's sake; even the spheres move only for his benefit, in order that his wants might be supplied. The literal meaning of some passages in the books of the prophets greatly support this idea. Comp. "He formed it (viz., the earth) to be inhabited" (Isa. xlv. 18); "If my covenant of day and night were not," etc. (Jer. xxxiii. 25); "And spreadeth them out as a tent to dwell in" (Isa. xl. 22). If the sphere existed for the sake of man, how much more must this be the case with all other living beings and the plants. On examining this opinion as intelligent persons ought to examine all different opinions, we shall discover the errors it includes. Those who hold this view, namely,
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that the existence of man is the object of the whole creation, may be asked whether God could have created man without those previous creations, or whether man could only have come into existence after the creation of all other things. If they answer in the affirmative, that man could have been created even if, e.g., the heavens did not exist, they will be asked what is the object of all these things, since they do not exist for their own sake but for the sake of something that could exist without them? Even if the Universe existed for man's sake and man existed for the purpose of serving God, as has been mentioned, the question remains, What is the end of serving God? He does not become more perfect if all His creatures serve Him and comprehend Him as far as possible; nor would He lose anything if nothing existed beside Him. It might perhaps be replied that the service of God is not intended for God's perfection; it is intended for our own perfection,--it is good for us, it makes us perfect. But then the question might be repeated, What is the object of our being perfect? We must in continuing the inquiry as to the purpose of the creation at last arrive at the answer, It was the Will of God, or His Wisdom decreed it; and this is the correct answer. The wise men in Israel have, therefore, introduced in our prayers (for Ne`ilah of the Day of Atonement) the following passage:--"Thou hast distinguished man from the beginning, and chosen him to stand before Thee; who can say unto Thee, What dost Thou? And if he be righteous, what does he give Thee?" They have thus clearly stated that it was not a final cause that determined the existence of all things, but only His will. This being the case, we who believe in the Creation must admit that God could have created the Universe in a different manner as regards the causes and effects contained in it, and this would lead to the absurd conclusion that everything except man existed without any purpose, as the principal object, man, could have been brought into existence without the rest of the creation. I consider therefore the following opinion as most correct according to the teaching of the Bible, and best in accordance with the results of philosophy; namely, that the Universe does not exist for man's sake, but that each being exists for its own sake, and not because of some other thing. Thus we believe in the Creation, and yet need not inquire what purpose is served by each species of the existing things, because we assume that God created all parts of the Universe by His will; some for their own sake, and some for the sake of other beings, that include their own purpose in themselves. In the same manner as it was the will of God that man should exist, so it was His will that the heavens with their stars should exist, that there should be angels, and each of these beings is itself the purpose of its own existence. When anything can only exist provided some other thing has previously existed, God has caused the latter to precede it; as, e.g., sensation precedes comprehension. We meet also with this view in Scripture "The Lord hath made everything (la-ma`anehu) for its purpose (Prov. xvi. 4). It is possible that the pronoun in la-maanehu refers to the object; but it can also be considered as agreeing with the subject; in which case the meaning of the word is, for the sake of Himself, or His will which is identical with His self [or essence], as has been shown in this treatise. We have also pointed out that His essence is also called His glory. The words, "The Lord hath made everything for Himself, "express therefore the
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same idea as the following verse, "Everything that is called by my name: I have created it for my glory, I have formed it; yea, I have made it" (Isa. xliii. 7); that is to say, everything that is described as My work has been made by Me for the sake of My will and for no other purpose. The words, "I have formed it," "I have made it," express exactly what I pointed out to you, that there are things whose existence is only possible after certain other things have come into existence. To these reference is made in the text, as if to say, I have formed the first thing which must have preceded the other things, e.g., matter has been formed before the production of material beings; I have then made out of that previous creation, or after it, what I intended to produce, and there was nothing but My will. Study the book which leads all who want to be led to the truth, and is therefore called Torah (Law or Instruction), from the beginning of the account of the Creation to its end, and you will comprehend the opinion which we attempt to expound. For no part of the creation is described as being in existence for the sake of another part, but each part is declared to be the product of God's will, and to satisfy by its existence the intention [of the Creator]. This is expressed by the phrase, "And God saw that it was good" (Gen. i. 4, etc.). You know our interpretation of the saying of our Sages, "Scripture speaks the same language as is spoken by man." But we call "good" that which is in accordance with the object we seek. When therefore Scripture relates in reference to the whole creation (Gen. i. 31), "And God saw all that He had made, and behold it was exceedingly good," it declares thereby that everything created was well fitted for its object, and would never cease to act, and never be annihilated. This is especially pointed out by the word "exceedingly"; for sometimes a thing is temporarily good; it serves its purpose, and then it fails and ceases to act. But as regards the Creation it is said that everything was fit for its purpose, and able continually to act accordingly. You must not be misled by what is stated of the stars [that God put them in the firmament of the heavens] to give light upon the earth, and to rule by day and by night. You might perhaps think that here the purpose of their creation is described. This is not the case; we are only informed of the nature of the stars, which God desired to create with such properties that they should be able to give light and to rule. In a similar manner we must understand the passage, "And have dominion over the fish of the sea" (ibid. i. 28). Here it is not meant to say that man was created for this purpose, but only that this was the nature which God gave man. But as to the statement in Scripture that God gave the plants to man and other living beings, it agrees with the opinion of Aristotle and other philosophers. It is also reasonable to assume that the plants exist only for the benefit of the animals, since the latter cannot live without food. It is different with the stars, they do not exist only for our sake, that we should enjoy their good influence; for the expressions "to give light" and "to rule" merely describe, as we have stated above, the benefit which the creatures on earth derive from them. I have already explained to you the character of that influence that causes continually the good to descend from one being to another. To those who receive the good flowing down upon them, it may appear as if the being existed for them alone that sends forth its goodness and kindness unto them. Thus some citizen may imagine that it was for
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the purpose of protecting his house by night from thieves that the king was chosen. To some extent this is correct: for when his house is protected, and he has derived this benefit through the king whom the country had chosen, it appears as if it were the object of the king to protect the house of that man. In this manner we must explain every verse, the literal meaning of which would imply that something superior was created for the sake of something inferior, viz., that it is part of the nature of the superior thing [to influence the inferior in a certain manner]. We remain firm in our belief that the whole Universe was created in accordance with the will of God, and we do not inquire for any other cause or object. just as we do not ask what is the purpose of God's existence, so we do not ask what was the object of His will, which is the cause of the existence of all things with their present properties, both those that have been created and those that will be created.
You must not be mistaken and think that the spheres and the angels were created for our sake. Our position has already been pointed out to us, "Behold, the nations are as a drop of a bucket" (Isa. xl. 15). Now compare your own essence with that of the spheres, the stars, and the Intelligences, and you will comprehend the truth, and understand that man is superior to everything formed of earthly matter, but not to other beings; he is found exceedingly inferior when his existence is compared with that of the spheres, and a fortiori when compared with that of the Intelligences. Comp. "Behold, he putteth no trust in his servants: and his messengers he charged with folly: how much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth?" (Job iv. 18, 19). The expression "his servants," occurring in this passage, does not denote human beings; this may be inferred from the words, "How much less in them that dwell in houses of clay?" The "servants" referred to in this place are the angels; whilst by the term "his messengers" the spheres are undoubtedly meant. Eliphas himself, who uttered the above words, explains this [in the second speech] when he refers to it in one of his replies in other words, saying, "Behold, he putteth no trust in his holy ones; yea, the heavens are not clean in his sight, how much more abominable and filthy is man, who drinketh iniquity like water". He thus shows that "his servants" and "his holy ones" are identical, and that they are not human beings; also that" his messengers, "mentioned in the first passage, are the same as "the heavens." The term "folly" is explained by the phrase "they are not clean in his sight, "i.e., they are material; although their substance is the purest and the most luminous, compared with the Intelligences it appears dark, turbid, and impure. The phrase, "Behold, he putteth no trust in his servants," is employed in reference to the angels, indicating that these do not possess perpetual existence, since, as we believe, they have had a beginning; and even according to those who assume the Eternity of the Universe, the existence of the angels is at all events dependent on and therefore inferior to, the absolute existence of God. The words, "How much more abominable and filthy is man," in the one passage, correspond to the phrase "How much less in those who dwell in houses of clay" in the other passage. Their meaning is this: How much less in man who is abominable and filthy, in whose person crookedness or corporeality is mixed up and spread through all his parts. "Iniquity" (`avlah) is identical with
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"crookedness," as may be inferred from the passage, "In the land of uprightness he will act with iniquity" (Isa. xxvi. 10), and ish, "man," is here used in the same sense as adam, "human being"; for "man" in a general sense is sometimes expressed in Scripture by ish. Comp. "He who smiteth a man (ish) and he die" (Exod. xxi. 12).
This must be our belief when we have a correct knowledge of our own self, and comprehend the true nature of everything; we must be content, and not trouble our mind with seeking a certain final cause for things that have none, or have no other final cause but their own existence, which depends on the Will of God, or, if you prefer, on the Divine Wisdom.
Although typical of the middle eastern "circular thinking" produced by medieval scholasticism (a form of study), it may be of some interest: the wisdom of the ancients may be completely new to you. I ultimately must disagree with Maimonides, because there is no god, but he indeed is wise.
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PART II CHAPTER XXVII
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The Theory Of A Future Destruction Of The Universe is Not Part Of The Religious Belief Taught In The Bible
WE have already stated that the belief in the Creation is a fundamental principle of our religion: but we do not consider it a principle of our faith that the Universe will again be reduced to nothing. It is not contrary to the tenets of our religion to assume that the Universe will continue to exist for ever. It might be objected that everything produced is subject to destruction, as has been shown; consequently the Universe, having had a beginning, must come to an end. This axiom cannot be applied according to our views. We do not hold that the Universe came into existence, like all things in Nature, as the result of the laws of Nature. For whatever owes its existence to the action of physical laws is, according to the same laws, subject to destruction:
the same law which caused the existence of a thing after a period of non-existence, is also the cause that the thing is not permanent: since the previous non-existence proves that the nature of that thing does not necessitate its permanent existence. According to our theory, taught in Scripture, the existence or non-existence of things depends solely on the will of God and not on fixed laws, and, therefore, it does not follow that God must destroy the Universe after having created it from nothing. It depends on His will. He may, according to His desire, or according to the decree of His wisdom, either destroy it, or allow it to exist, and it is therefore possible that He will preserve the Universe for ever, and let it exist permanently as He Himself exists. It is well known that our Sages never said that the throne of glory will perish, although they assumed that it has been created. No prophet or sage ever maintained that the throne of glory will be destroyed or annihilated: but, on the contrary, the Scriptural passages speak of its permanent existence. We are of opinion that the souls of the pious have been created, and at the same time we believe that they are immortal. Some hold, in accordance with the literal meaning of the Midrashim, that the bodies of the pious will also enjoy everlasting happiness. Their notion is like the well-known belief of certain people, that there are bodily enjoyments in Paradise. In short, reasoning leads to the conclusion that the destruction of the Universe is not a certain fact. There remains only the question as to what the prophets and our Sages say on this point; whether they affirm that the world will certainly come to an end, or not. Most people amongst us believe that such statements have been made, and that the world will at one time be destroyed. I will show you that this is not the case; and that, on the contrary, many passages in the Bible speak of the permanent existence of the Universe. Those passages which, in the literal sense, would indicate the destruction of the Universe, are undoubtedly to be understood in a figurative sense, as will be shown. If, however, those who follow the literal sense of the Scriptural texts reject our view, and assume that the ultimate certain destruction of the Universe is part of their faith, they are at liberty to do so. But we must tell them that the belief in the destruction is not necessarily implied in the belief in the Creation; they believe it because they trust the writer, who used a figurative expression, which they take literally. Their faith, however, does not suffer by it.
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PART III CHAPTER XIII
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The Universe Has No Other Purpose Than Its Own Existence
INTELLIGENT persons are much perplexed when they inquire into the purpose of the Creation. I will now show how absurd this question is, according to each one of the different theories [above-mentioned]. An agent that acts with intention must have a certain ulterior object in that which he performs. This is evident, and no philosophical proof is required. It is likewise evident that that which is produced with intention has passed over from non-existence to existence. It is further evident, and generally agreed upon, that the being which has absolute existence, which has never been and win never be without existence, is not in need of an agent. We have explained this before. The question, "What is the purpose thereof?" cannot be asked about anything which is not the product of an agent; therefore we cannot ask what is the purpose of the existence of God. He has not been created. According to these propositions it is clear that the purpose is sought for everything produced intentionally by an intelligent cause; that is to say, a final cause must exist for everything that owes its existence to an intelligent being: but for that which is Without a beginning, a final cause need not be sought, as has been stated by us. After this explanation you will understand that there is no occasion to seek the final cause of the whole Universe, neither according to our theory of the Creation, nor according to the theory of Aristotle, who assumes the Eternity of the Universe. For according to Aristotle, who holds that the Universe has not had a beginning, an ultimate final cause cannot be sought even for the various parts of the Universe. Thus it cannot be asked, according to his opinion, What is the final cause of the existence of the heavens? Why are they limited by this measure or by that number? Why is matter of this description? What is the purpose of the existence of this species of animals or plants? Aristotle considers all this as the result of a permanent order of things. Natural Philosophy investigates into the object of everything in Nature, but it does not treat of the ultimate final cause, of which we speak in this chapter. It is a recognized fact in Natural Philosophy that everything in Nature has its object, or its final cause, which is the most important of the four causes, though it is not easily recognized in most species. Aristotle repeatedly says that Nature produces nothing in vain, for every natural action has a certain object. Thus, Aristotle says that plants exist for animals; and similarly he shows of other parts of the Universe for what purpose they exist. This is still more obvious in the case of the organs of animals. The existence of such a final cause in the various parts of Nature has compelled philosophers to assume the existence of a primal cause apart from Nature; it is called by Aristotle the intellectual or divine cause, and this cause creates one thing for the purpose of another. Those who acknowledge the truth will accept as the best proof for the Creation the fact that everything in Nature serves a certain purpose, so that one thing exists for the benefit of another; this fact is supported by numerous instances, and shows that there is design in Nature; but the existence of design in Nature cannot be imagined unless it be assumed that Nature has been produced.
I will now return to the subject of this chapter, viz., the final cause. Aristotle has already explained that in Nature the efficient cause of a thing, its form, and its final cause are identical: that is to say, they are one thing in relation to the whole species. E.g., the form of Zeid produces the form of his son Amr; its action consists in imparting the form of the whole species [of man] to the substance of Amr, and the final cause is Amr's possession of human form. The same argument is applied by Aristotle to every individual member of a class of natural objects which is brought to existence by another individual member. The three causes coincide in all such cases. All this refers only to the immediate purpose of a thing; but the existence of an ultimate purpose in every species, which is considered as absolutely necessary by every one who investigates into the nature of things, is very difficult to discover: and still more difficult is it to find the purpose of the whole Universe. I infer from the words of Aristotle that according to his opinion the ultimate purpose of the genera is the preservation of the course of genesis and destruction: and this course is absolutely necessary (in the first instance] for the successive formation of material objects, because individual. beings formed of matter are not permanent; [secondly], for the production of the best and the most perfect beings that can be formed of matter, because the ultimate purpose [in these productions] is to arrive at perfection. Now it is clear that man is the most perfect being formed of matter; he is the last and most perfect of earthly beings, and in this respect it can truly be said that all earthly things exist for man, i.e., that the changes which things undergo serve to produce the most perfect being that can be produced. Aristotle, who assumes the Eternity of the Universe, need therefore not ask to what purpose does man exist, for the immediate purpose of each individual being is, according to his opinion, the perfection of its specific form. Every individual thing arrives at its perfection fully and completely when the actions that produce its form are complete. The ultimate purpose of the species is the perpetuation of this form by the repeated succession of genesis and destruction, so that there might always be a being capable of the greatest possible perfection. It seems therefore clear that, according to Aristotle, who assumes the Eternity of the Universe, there is no occasion for the question what is the object of the existence of the Universe. But of those who accept our theory that the whole Universe has been created from nothing, some hold that the inquiry after the purpose of the Creation is necessary, and assume that the Universe was only created for the sake of man's existence, that he might serve God. Everything that is done they believe is done for man's sake; even the spheres move only for his benefit, in order that his wants might be supplied. The literal meaning of some passages in the books of the prophets greatly support this idea. Comp. "He formed it (viz., the earth) to be inhabited" (Isa. xlv. 18); "If my covenant of day and night were not," etc. (Jer. xxxiii. 25); "And spreadeth them out as a tent to dwell in" (Isa. xl. 22). If the sphere existed for the sake of man, how much more must this be the case with all other living beings and the plants. On examining this opinion as intelligent persons ought to examine all different opinions, we shall discover the errors it includes. Those who hold this view, namely,
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that the existence of man is the object of the whole creation, may be asked whether God could have created man without those previous creations, or whether man could only have come into existence after the creation of all other things. If they answer in the affirmative, that man could have been created even if, e.g., the heavens did not exist, they will be asked what is the object of all these things, since they do not exist for their own sake but for the sake of something that could exist without them? Even if the Universe existed for man's sake and man existed for the purpose of serving God, as has been mentioned, the question remains, What is the end of serving God? He does not become more perfect if all His creatures serve Him and comprehend Him as far as possible; nor would He lose anything if nothing existed beside Him. It might perhaps be replied that the service of God is not intended for God's perfection; it is intended for our own perfection,--it is good for us, it makes us perfect. But then the question might be repeated, What is the object of our being perfect? We must in continuing the inquiry as to the purpose of the creation at last arrive at the answer, It was the Will of God, or His Wisdom decreed it; and this is the correct answer. The wise men in Israel have, therefore, introduced in our prayers (for Ne`ilah of the Day of Atonement) the following passage:--"Thou hast distinguished man from the beginning, and chosen him to stand before Thee; who can say unto Thee, What dost Thou? And if he be righteous, what does he give Thee?" They have thus clearly stated that it was not a final cause that determined the existence of all things, but only His will. This being the case, we who believe in the Creation must admit that God could have created the Universe in a different manner as regards the causes and effects contained in it, and this would lead to the absurd conclusion that everything except man existed without any purpose, as the principal object, man, could have been brought into existence without the rest of the creation. I consider therefore the following opinion as most correct according to the teaching of the Bible, and best in accordance with the results of philosophy; namely, that the Universe does not exist for man's sake, but that each being exists for its own sake, and not because of some other thing. Thus we believe in the Creation, and yet need not inquire what purpose is served by each species of the existing things, because we assume that God created all parts of the Universe by His will; some for their own sake, and some for the sake of other beings, that include their own purpose in themselves. In the same manner as it was the will of God that man should exist, so it was His will that the heavens with their stars should exist, that there should be angels, and each of these beings is itself the purpose of its own existence. When anything can only exist provided some other thing has previously existed, God has caused the latter to precede it; as, e.g., sensation precedes comprehension. We meet also with this view in Scripture "The Lord hath made everything (la-ma`anehu) for its purpose (Prov. xvi. 4). It is possible that the pronoun in la-maanehu refers to the object; but it can also be considered as agreeing with the subject; in which case the meaning of the word is, for the sake of Himself, or His will which is identical with His self [or essence], as has been shown in this treatise. We have also pointed out that His essence is also called His glory. The words, "The Lord hath made everything for Himself, "express therefore the
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same idea as the following verse, "Everything that is called by my name: I have created it for my glory, I have formed it; yea, I have made it" (Isa. xliii. 7); that is to say, everything that is described as My work has been made by Me for the sake of My will and for no other purpose. The words, "I have formed it," "I have made it," express exactly what I pointed out to you, that there are things whose existence is only possible after certain other things have come into existence. To these reference is made in the text, as if to say, I have formed the first thing which must have preceded the other things, e.g., matter has been formed before the production of material beings; I have then made out of that previous creation, or after it, what I intended to produce, and there was nothing but My will. Study the book which leads all who want to be led to the truth, and is therefore called Torah (Law or Instruction), from the beginning of the account of the Creation to its end, and you will comprehend the opinion which we attempt to expound. For no part of the creation is described as being in existence for the sake of another part, but each part is declared to be the product of God's will, and to satisfy by its existence the intention [of the Creator]. This is expressed by the phrase, "And God saw that it was good" (Gen. i. 4, etc.). You know our interpretation of the saying of our Sages, "Scripture speaks the same language as is spoken by man." But we call "good" that which is in accordance with the object we seek. When therefore Scripture relates in reference to the whole creation (Gen. i. 31), "And God saw all that He had made, and behold it was exceedingly good," it declares thereby that everything created was well fitted for its object, and would never cease to act, and never be annihilated. This is especially pointed out by the word "exceedingly"; for sometimes a thing is temporarily good; it serves its purpose, and then it fails and ceases to act. But as regards the Creation it is said that everything was fit for its purpose, and able continually to act accordingly. You must not be misled by what is stated of the stars [that God put them in the firmament of the heavens] to give light upon the earth, and to rule by day and by night. You might perhaps think that here the purpose of their creation is described. This is not the case; we are only informed of the nature of the stars, which God desired to create with such properties that they should be able to give light and to rule. In a similar manner we must understand the passage, "And have dominion over the fish of the sea" (ibid. i. 28). Here it is not meant to say that man was created for this purpose, but only that this was the nature which God gave man. But as to the statement in Scripture that God gave the plants to man and other living beings, it agrees with the opinion of Aristotle and other philosophers. It is also reasonable to assume that the plants exist only for the benefit of the animals, since the latter cannot live without food. It is different with the stars, they do not exist only for our sake, that we should enjoy their good influence; for the expressions "to give light" and "to rule" merely describe, as we have stated above, the benefit which the creatures on earth derive from them. I have already explained to you the character of that influence that causes continually the good to descend from one being to another. To those who receive the good flowing down upon them, it may appear as if the being existed for them alone that sends forth its goodness and kindness unto them. Thus some citizen may imagine that it was for
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the purpose of protecting his house by night from thieves that the king was chosen. To some extent this is correct: for when his house is protected, and he has derived this benefit through the king whom the country had chosen, it appears as if it were the object of the king to protect the house of that man. In this manner we must explain every verse, the literal meaning of which would imply that something superior was created for the sake of something inferior, viz., that it is part of the nature of the superior thing [to influence the inferior in a certain manner]. We remain firm in our belief that the whole Universe was created in accordance with the will of God, and we do not inquire for any other cause or object. just as we do not ask what is the purpose of God's existence, so we do not ask what was the object of His will, which is the cause of the existence of all things with their present properties, both those that have been created and those that will be created.
You must not be mistaken and think that the spheres and the angels were created for our sake. Our position has already been pointed out to us, "Behold, the nations are as a drop of a bucket" (Isa. xl. 15). Now compare your own essence with that of the spheres, the stars, and the Intelligences, and you will comprehend the truth, and understand that man is superior to everything formed of earthly matter, but not to other beings; he is found exceedingly inferior when his existence is compared with that of the spheres, and a fortiori when compared with that of the Intelligences. Comp. "Behold, he putteth no trust in his servants: and his messengers he charged with folly: how much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth?" (Job iv. 18, 19). The expression "his servants," occurring in this passage, does not denote human beings; this may be inferred from the words, "How much less in them that dwell in houses of clay?" The "servants" referred to in this place are the angels; whilst by the term "his messengers" the spheres are undoubtedly meant. Eliphas himself, who uttered the above words, explains this [in the second speech] when he refers to it in one of his replies in other words, saying, "Behold, he putteth no trust in his holy ones; yea, the heavens are not clean in his sight, how much more abominable and filthy is man, who drinketh iniquity like water". He thus shows that "his servants" and "his holy ones" are identical, and that they are not human beings; also that" his messengers, "mentioned in the first passage, are the same as "the heavens." The term "folly" is explained by the phrase "they are not clean in his sight, "i.e., they are material; although their substance is the purest and the most luminous, compared with the Intelligences it appears dark, turbid, and impure. The phrase, "Behold, he putteth no trust in his servants," is employed in reference to the angels, indicating that these do not possess perpetual existence, since, as we believe, they have had a beginning; and even according to those who assume the Eternity of the Universe, the existence of the angels is at all events dependent on and therefore inferior to, the absolute existence of God. The words, "How much more abominable and filthy is man," in the one passage, correspond to the phrase "How much less in those who dwell in houses of clay" in the other passage. Their meaning is this: How much less in man who is abominable and filthy, in whose person crookedness or corporeality is mixed up and spread through all his parts. "Iniquity" (`avlah) is identical with
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"crookedness," as may be inferred from the passage, "In the land of uprightness he will act with iniquity" (Isa. xxvi. 10), and ish, "man," is here used in the same sense as adam, "human being"; for "man" in a general sense is sometimes expressed in Scripture by ish. Comp. "He who smiteth a man (ish) and he die" (Exod. xxi. 12).
This must be our belief when we have a correct knowledge of our own self, and comprehend the true nature of everything; we must be content, and not trouble our mind with seeking a certain final cause for things that have none, or have no other final cause but their own existence, which depends on the Will of God, or, if you prefer, on the Divine Wisdom.
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the name of the book is "The Guide For The Perplexed". 0
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