PHILOSOPHICAL INDEX FOR THE MOREH NEVUCHIM
1. Allegory
1.1. method – when (not) applied
II:25 [199-200] (in prophecy; use of linguistic
hints) II:43 [238-40] II:47 [247-9] in using text for mitzvos –
midrashim III:43 [353-4]
1.2. distinguished from metaphor
2. Anthropomorphism
2.1. explanation of terms seeming
to imply I:1-16,18-30,32-48,65-7,70
2.2. chazal against (chazal use anthropomorphic language for G-d
just as verses do, relying on their general rejection of anthropomorphism for
the reader not to take their words literally) I:46 [59-63]
3. Aristotle
3.1.
exposition - Aristotle below the sphere of the moon: “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.” I:72 [114] II: Intro [149] II:3-4 [156-8] (necessity of
nature) II:13 [173] II:19 [184-9] (arguments for eternity) II:14 [174-6] (aware
that his arguments did not demonstrate eternity) II:15 [176-8] (against chance
and against design/Creator) II:20 [189-90] (purpose of/in creation)
III:8[272-4]
3.2. opposition - I:69 [103-4] I:71
[111-2] II: Intro [145] II:6 [162] II:13 [171-3] II:16 [178] II:21-4 [190-9]
(eternity implies no miracles, so must be rejected) II:25 [199-200] II:29
[210-1] (form independent of matter) III:8 [261] (on providence) III:17 [282-3]
4. Angels
4.1. may be referred to by “elokim”
I:2 [14] I:27 [36]
4.2.
incorporeal, = intelligences I:43 [57-8] I:49 [65-6] II:6 [160] Incorporeal
beings act continuously; effects are determined by the readiness of matter to
receive the forms II;12 [168-71]
4.3. = nature II:6-7 [160-2] (both
specific) [161] free will [162-3]
the word “angel” can refer to a prophet II:34 [223] Angels on Jacob’s
ladder = prophets I:15 [26]
4.4. since prophecy is necessary
for the Law, and prophecy is received through angels, so belief in angels is
necessary for the Law, so the keruvim!! {even though Moshe’s prophecy was not
through an angel!?} III:45 [356]
5. Attributes of G-d
5.1. types I:52 [69-72]
5.2. inadmissible - (violates
unity) I:51-3 [68-74] (psychological) I:54 [75-8] (passivity = being affected,
includes emotions) I:55 [78-9] Category mistake of attributes with respect to
G-d I:58 [83]
5.3. must prove inadmissible I: 55
[78] I:60 [87-9]
5.4. for the public we admit
attributes that they take to be necessary for perfection I:26 [35] I:35 [49-50]
I:46 [59-61] I:47 [63-4] (same for angels) I:49 [65-7]
5.5. refer to actions I:52 [72]
I:54 [75-8]
5.6. negative I:57-60 [80-9] (all
attributes are either actions or negative) I:58 [83]
6. Chazal
fallibility II:8 [163] still appropriate to interpret their words as
true insofar as possible) III:14 [278-9] Statements of chazal that
contradict his theories (treated with respect and as source for valid ideas)
II:26 [201] “I am unable to explain it sufficiently”
7. Creation
7.1. purpose of II:11 [167-8]
III:13 [272-7] (agency implies purpose, but see 276 which attributes creation
to Will and no other object = purpose, and see 308 that all G-d’s action are
for (a) purpose(s)) [272] (purpose of A implies an agent that made A, so
anything not made has no purpose, so G-d has no purpose, and for Aristotle the
universe as a whole has no purpose) [272] (believers in creation must say that
Will/Wisdom created the universe and stop there in inquiring for the purpose)
[274,277] (Will created, so each thing exists for its own sake {except some
that exist for others}) [274-5] (man is not the purpose of the whole creation,
just of what is below the moon) [273-4,277-9] (“G-d created A to do X” does not
mean that doing X is A’s purpose, but only that A was created in such a way
that it would do X) [275-6] (superior is not created for the sake of inferior,
so spheres etc not created for man) [276-7] the whole creation is the result of
G-d’s wisdom to produce the existence of everything possible since existence is
good but not all for man, we do not comprehend His wisdom and therefore wisdom
does not imply eternity III: 25 [308-9]
7.2. Torah begins with the creation
= masseh bereishis since it is prerequisite for understanding metaphysics
Introduction
7.3. impossible for man to fully
understand Introductionw
7.4. (different prime matter for
heaven and earth) II:26 [201]
7.5. opinions concerning II:13
[171-3]
7.6. time is created II:13 [171-2]
(nothing really exists before the creation) II:13 [171]
7.7. Plato’s theory of II:13 [172]
II:25 [199-200]
7.8. (arguments show only
possibility of) II:16 [178] II:17-8 [181-3]
7.9. (reasons for superiority over
eternity by comparing both with what is known from nature) II:19 [184-9]
(especially the heavens) [188-9] II:21-4 [190-9] (eternity/necessity cannot explain
the heavens; design makes explanation possible) [193-4] (weight of objections)
[195]
7.10.
(Biblical account not entirely literal, for literal understanding of
all of it might lead to corrupt ideas and false opinions about G-d or to reject
Torah altogether) II:29 [211] (literal leads to eternity) III:29 [319] II:30
[212-18]
7.10.1. details of creation taken
non-literally II:30 [212-18] – “et” = together with {heavens and earth all
their contents}, simultaneous creation of heaven and earth, lights created on
first day, “earth” = everything below the sphere of the moon [? – is it really
non-literal?], “caslling a name” = distinguishing things that satisfy a common
noun [?], chosech = fire [?], chosech above the air [?], “mayim” = proto-water
out of which water below and above and rakia are made, “good” = permanent,
regular settled order [?], all of chapter 2 took place during the six days, He
tok him (Adam) and placed him – refers to position and rank, not location,
“yatzar” = to make a form (= create the abstract form or in in-form something?)
[?]
7.11.
finished in six days – chapter 2 takes place during the six days II:30
[215] Laws of nature do not apply during the six days of creation I:67
[99] II:30 [216] Shabbos = no new
creation I:67 [99-100]
8. Divine providence
8.1. control/causation (over whole
earth) I:44 [58]
8.2. protection I:23 [33]
8.3. providence – various theories
III:17-8 [282-90]
8.3.1. all is accident and chance –
refuted by Aristotle [282]
8.3.2. Aristotle – providence is only
above the moon where things are constant – below is chance [282-3]
8.3.3. everything is due to
providence = predestination – implies divine injustice [283-4]
8.3.4. man has free will and
providence affects all events and there is no injustice in providence – implies
absurdities (and foreknowledge contradicts free will!)
8.3.5. the Torah – (1) Prophets and
sages; (2) later authors; (3) Rambam’s view
8.3.5.1. free will, no injustice – all
evils are punishment for sin and all pleasures are reward for mitzvah – no
suffering in this world for reward in the next, [285] reward/punishment for actions which logic show
to be right/wrong, even if not commanded [286]
8.3.5.2.??
8.3.5.3. [286-8] (explanation of how
providence works based on Rambam’s
understanding of prophetic works) individual providence below the moon
only for humans – implied by reward and punishment, mediated by Divine
intellectual influence to those who possess intellect, for other individuals
agrees with Aristotle, no “special divine Will” for individual events of
non-humans {perhaps because there is no aspect of justice in what happens to
them – this would have no implications about Divine control of those events??},
proved by Biblical denials of equality between people and animals, the ship
goes down by chance but it is not chance who is on board, no divine providence
for animals justifies our killing them for our use, providing for animals =
providence for the species and not for its individuals {but Species have
no external existence – they are only conceptual III:18 [289]}, principle lesson is that “management”,
“knowledge” “intention” etc. has no common meaning between human and Divine
III: 23 [303]
8.3.5.3.1. providence as protection
III:18 [289-90] source in divine influence therefore varies as possession of
intellect [289] and varies as goodness [289] protection is absolute [290]
8.3.6.
petition in order to impress divine providence III:36 [331-2]
8.4.
Permissible to kill animals
since they have no intellect and hence are not under individual Divine
providence III:17 [287]
9. Eternity of the world
9.1. statement of positions II:13
[171-3]
9.2. past [Aristotle] I:71 [111]
(arguments for) II:14 [174-6] (refutation of arguments) II:18 [181-3] II:30
[212] (“admissible” = possible) II:16
[178]
9.3. (argument for depends upon
assumption of constant laws of nature) II:17 [178-81]
9.4. future (possible) II:27
[201-2] (Solomon believed, and is correct) II:28 [202-4]
10. Evil
10.1.
nature – privation I:22 [32] III:10 [266-7] types (minority of
existence) III:12 [267-72]
10.2.
G-d’s creation of……..(only the end of the sequence matters for the
judgment of justice) III:19 [290-1]
10.3.
all evils are punishment for sin and all pleasures are reward for
mitzvah III:17 [285] divine providence is perfect protection from evil III:51
[389]
11. Free will
11.1.
nature
11.2.
existence obvious I:51 [70]
11.3.
who possesses – man has free will (contrast animals that have only
will) II:16 II:48 [249] III:17 [282-8] Intelligences, angels II:7 [168-9]
11.4.
relation to G-d’s providence – view of prophets and sages - free will,
no injustice – all evils are punishment for sin and all pleasures are reward
for mitzvah – no suffering in this world for reward in the next, III:17
[285]
12. G-d
12.1.
no relation to any creature, hence no similarity to any creature, hence
words that are used for creatures and for G-d are homonyms [even “existence”
and “unity”] I:56-7 [79-81] I:57 [80-1] see also Attributes of G-d
12.2.
impossible to understand how He moves the world I:72 [119]
12.3.
unity I:58 [81-3]
12.4.
absolute independent existence, implies unity II:1 [152-3]
12.5.
will or wisdom I:69 [104] II:18 [183] III:13 [272-7] (will = for no
purpose) III:26 [310]
12.6.
first cause I:69 [102-5] (through intermediaries – including man’s free
will; includes [all?] natural events) II:48 [249-50]
12.7.
nature = His works, so “He did” may describe natural effect I:66 [98-9]
12.8.
“do” = oseh implies pre-existing materials and existing result; “bara”
= create may be either without pre-existing materials [as in the creation of
the universe] or without existing result [as in privations like darkness and
evil] so all His actions/creations are perfectly good III:10 [265-6]
12.9.
we do not ascribe doing what is impossible, including making another
like himself or changing, corporifying or annihilating Himself III:15 [279]
12.10.
all His actions are good = successfully producing an important purpose
III:25 [307-8] the whole creation is the result of G-d’s wisdom [308-9]
12.11.
omniscience – doubted because of evil III:16 [280-2] III:19 [290-2] the
nature of His knowledge III:20-1 [292-6] does not imply plurality [292]
unchanging (foresees the future) [292-3] includes what is non-existent and the
infinite [293-4] philosophers objections based on false assumption that His
knowledge is like ours when in fact his knowledge is identical to His essence
and unknowable (and yet we day it is one, unchanging contains non-existent and
infinite etc – unless these descriptions are meant negatively) [293-4] He knows
as Creator via knowledge of His essence (knowledge of produces vs. knowledge of
observer of mechanism) [293, 296] His knowledge does not change the character
of possibility for future events [294]
12.12.
providence – see Divine Providence
12.13.
love of G-d produced by knowledge of the truths of the Law including
true knowledge of His existence III:52 [392 – compare/contrast yesodie haTorah
12.14.
sustains the creation I:69 [105] I:70 [105-7]
12.15.
III:53 [392-3]: chesed = no claim at all on the benefit; tzedaka =
claim via good character of giver; mishpat = claim via zechus/din/what the
recipient deserves (including punishment)
12.16.
Incorporeality
12.16.1.
required for unity I:1 [13]
12.16.2.
“Show me Your glory” = Yourself I:64 [96]
12.16.3.
Category mistake of attributes with respect to G-d I:58 [83]
12.17.
names of Names of G-d I:61 [89-91] I:63 [93-5]
12.17.1.
elokim = judge I:2 [14] II:30 [218]
13. Heavens
13.1.
unchanging I:11 [24] (opinions) II:13 [171-3]
13.2.
general description I:72 [113-9] II:4-5 [156-60] (and relation to the
earth) II:10 [164-6] II:11 [167-8] (size) III:13 [277-9]
14. Intellect
14.1.
essence/form of man I:1 [13-14], I:7 [20] I:70 [106]
14.2.
limits of ability (due to connection to physical) I:31-2 [40-3]
14.3.
relation to body I:72 [119]
14.4.
source in the active intellect I:68 [100-2] II:4 [158] II:37 [227-9]
14.5.
the active intellect is the link between man and G-d III:51 [385-6]
14.6.
If the active intellect
reaches only the logical faculty and not the imaginative, the result is wisdom;
if it reaches only the imaginative and not the logical the result is statesmen,
lawgivers, diviners, charmers and true dreams II:37-8 [228-30]
15. Knowledge of G-d
15.1.
Achieved via analysis of nature I:19 [29] I:34 [45-6] I;38 [54] I:55
[78] I:70 [107]
15.2.
via knowledge of attributes of action I:54 [75-8]
15.3.
via negative attributes I:58-60 [81-89]
16. man
16.1.
free will (contrast animals that have only will) II:48 [249] III:17
[282-8]
16.2.
naturally social II:39 [232] III:27 [313]
16.3.
made in form and likeness of G-d due to intellect I:1 [14], I:2 [15]
III:8 [261]
16.4.
microcosm of the universe because of his intellect I:73 [117-9]
16.5.
most compound/complex being, hence most individual variation II:40
[232-3]
16.6.
failures due to his matter; merits due to his form III:8 [261-4]
(material part blocks perception of abstract ideal) III:9 [264-5] III:12
[268-9]
16.7.
goal/highest success = knowledge of G-d, angels and the rest of
creation according to his capacity = being together with G-d III:8 [261-4]
(perfection of soul = knowledge of all that is capable of being known and that
does not include any action) III:27 [312-3] III:51 [384-6] even one who
possesses knowledge of G-d must constantly focus consciously on G-d – if he
diverts his focus he loses Divine protection but if he maintains the focus his
protection is absolute III:51 [386-7, 388-90 – compare 285, 300] order of
development: focus during shema and prayer; when alone; when interacting with
others III:51 [387-8] we should be conscious that we are always in the presence
of the king (= active intellect which is the link between us and G-d) III:52
[391-2] Man’s obligation is to be like G-d I:54 [78]
16.8.
III:54 [393-7: chochma = i) knowledge of truths that lead to [and
include] knowledge of G-d, ii) workmanship, iii) moral principles, iv) cunning;
not= truths received by tradition – knowledge of the Law not= chochma, but the
right order is to learn them by tradition first and learn to prove them later;
Moses was the wisest of all men [Solomon only wiser than those in his
generation]; four recognized perfections: possessions, bodily, moral
[principles, knowledge of G-d – first three are external [in different senses];
[moral principles not the goal since they are for helping others and that
presupposes some other ultimate purpose]; prophets agree with philosophers on
this; verse in Jer. finishes that G-d desires that we perform the actions that
He performs and loves
16.9.
inter-personal evils due to ignorance (Plato) III:11 [267]
16.10.
Satan has no power over his nefesh III:22 [298]
17.
miracles
17.1.
(only temporary changes in
nature) II:29 [210] III:50 [382]
17.2.
(cannot be explained figuratively) II:25 [199-201]
17.3.
(unique miracles of Moses) II35
[224] Not all Israel
17.4.
(the nature of man is never changed by miracle) III:32 [325]
18. Metaphor
18.1.
method – when applied
18.2.
distinguished from allegory
18.3.
examples I:54 [95-6]
19. non-literal interpretation –
principles –
19.1.
instruction in theology via allegories and parables due to lack of
fixed method, sometimes the lesson is only part of the allegory and sometimes
divided between several allegories, Introduction [ ]
19.2.
requires some explicit use of the non-literal meaning in some Biblical
text I:1-49 passim
20. Objectivity [mussar]
20.1.
desires make objectivity impossible I:2 [15] I:5 [18-9] I:34 [47] II:23
[195] (bodily pleasures prevent prophecy) II:36 [226-7] III:8 [261-4] III:33
[327] (bodily desires prevent love/attachment of G-f) III:51 [390]
20.2.
factors in opposition of I:31 [41] I:34 [47]
21. Plato
21.1.
theory of creation II:13 [172] II:25 [199-200]
22. Proof
22.1.
types
22.2.
reliability – absolute I:31 [41] (implied superior to prophecy) II:16
[178] (demonstrative proof would require giving up Creation; but there is no
such proof) II:23,25 [195],[200]
22.3.
need to prove even obvious propositions I:51 [58-9]
22.4.
necessary for real knowledge I:55 [78-9]
22.5.
what is known by proof is equal to revelation II:33 [222] [[BUT note
“…in this voice they perceived the first two commandments…[but not] in the same
degree and Moses did.” unprovable – aspects of G-d’s knowledge III:21[296]
22.6.
a miracle cannot prove that
which is impossible III:24 [304]
23. Proofs of G-d’s existence
23.1.
methodology, via analysis of nature I:34 [45-6] I:70 [107]
23.2.
via dilemma argument based on false assumption of eternity I:71 [111]
II: Intro [145] II:1 [153] II:2 [154-5]
23.3.
Argument from design III:19
[291-2]
24. Prophecy
24.1.
varieties of II:44-5 [240-5]
24.2.
various opinions of – parallel to views on creation/eternity [?]
II:32 [219-21]
24.3.
absolute certainty of reality – compared to the certainty of perception
and logic learned from Akeda III:24 [306]
24.4.
G-d or angel speaking only in dream or vision II:40 [235] (hence whole
sequence of events only in dream or vision II:42 [237-8] (events reported in
prophecy concerning the prophet himself generally take place in dream/vision)
II:46 [245-7]
24.5.
provides knowledge beyond the natural II:38 [230]
24.6.
requires courage and intuition in great measure II:38 [229]
24.7.
requires control/suppression of bodily pleasures II:36 [226-7]
24.8.
nature – through an angel I:37 [53] II:34 [223], active intellect + faculty
of imagination (natural strength + training) II:36 [225-7]
24.9.
language of (metaphorical/allegorical) II:29 [204-12] (including
exaggeration, even in Chumash) II:47 [247-9] (according to the speech of each
prophet) [204] Interpretation of prophetic text is correct just in case
it was the intention of the prophet III:4 [257] (no prophecy of the end of the world) [204-10]
24.10.
uniqueness of Moshe I:37 [53] II:33 [221-3] (and uniqueness of Moses’
miracles) II:35 [223-4] II:36 [227] (only prophecy of Moshe reveals
commandments – only he commanded others in G-d’s name) II:39 [231-2]
24.11.
Sinai – variety of perceptions with minority receiving real prophecy
II:32 [221] only Moses heard the words – the people heard the voice/sound but
not words II:33 [222-3] [[BUT see III:24 [305] below under “Trials”]], what is
known by proof is equal to revelation II:33 [222] [[BUT note “…in this voice
they perceived the first two commandments…[but not] in the same degree and
Moses did.”
24.12.
necessary precondition for mitzvos/Law III:44 [355]
24.13.
III:51 [385]: “There are some who direct all their mind toward
the attainment of perfection in Metaphysics, devote themselves entirely to God,
exclude from their thought every other thing, and employ all their intellectual
faculties in the study of the Universe, in order to derive therefrom a proof
for the existence of God, and to learn in every possible way how God rules all
things; they form the class of those who have entered the palace, namely, the
class of prophets” [??]
25. Possibility and impossibility
26. Reasons for commandments
26.1.
general principles - (correct beliefs and physical well-being) II:31
[219] II:40 [232-4] III:27 [312-3] (balanced – natural for persons of good
character) II:39 [231-2] (every commandment has a reason though some are
unknown) III:26 [310] (against those who say that if it has a reason then it is
not from G-d since He is above all reason) III:31 [321-2] (to give reason = to
show consequences for true belief or actions that improve society) III:28 [314]
Law does not take into account exceptional circumstances III:34 [328-9] laws
between man and G-d also affect other men but only after a long process III:35
[331] only showing purpose for law as in verses, not in Torah she baal peh
III:41 [344] mitzvah that had meaning in specific historical circumstances are
made permanent in order to recall those events in later times {and this might
be a reason why sacrifices will be done even in the future when no one worships
idols} III:46 [361] the Law uses safeguards III:48 [372] reasons only for
general rules – details (e.g. of sacrifices) have no purpose (other than man’s
obedience) III:26 [311-2]
26.2.
threats concerning idolatry opposite of what priests of idolatry
promised III:30 [321] III:37 [336-7] Severity of idolatry I:36 [50-2]
26.3.
only gradual changes possible so impossible to abandon sacrifices
entirely but they are very limited and downgraded by the prophets III:32 [322-6]
(G-d does not change the nature of man in order to make actions possible
[323-5]
26.4.
reduce desires, personal decency III:33 [327-8]
26.5.
killing animal that has killed a person or involved in immorality is a
fine for the owner III:40 [342]
26.6.
red heifer rules designed to find the killer III:40 [343]
26.7.
severity of punishment according to greatness of the sin, frequency,
amount of temptation, ease of doing sin secretly III:41 [345]
26.8.
rules for zaken mamre and wrong psak {need clarification} III:41 [348]
26.9.
death for any transgression does as a demonstration of unbelief III:41
[348-9]
26.10.
our object is to lead mankind to the service of G-d and to a good
social order III:41 [350]
26.11.
explanation of Sabbath and holidays starts with physical and social
benefits and only then to symbolism III:43 [352-3] the Law follows nature and
brings it to perfection [352] the Sages [sometimes] use the text as poetry to
express their own ideas – they are not interpreting the text – so midrashim not
to be taken as interpretations III:43 [353-4]
26.12.
Since prophecy is necessary for the Law, and prophecy is received
through angels, so belief in angels is necessary for the Law, so the keruvim!!
{even though Moshe’s prophecy was not through an angel!?} III:45 [356]
26.13.
has no reason for table and bread in mikdash III:45 [356] and no reason
for wine offering III:46 [366] and purification procedure from leprosy III:47
[370]
26.14.
the greater the sin the lower the species from which the sacrifice is
brought III:46 [363]
26.15.
congregational sin offerings imply that we, our children and our
children’s children owe atonement for our sin III:46 [364]
26.16.
the easier the diffusion of the uncleanness the harder and slower its purification
III:47 [368]
26.17.
forbidden food is unhealthy III:48 [370] simanim are only signs of what
is permitted, not the reason; forbidden to torture {even psychologically!}
animals, these rules to produce kindness in people III:48 [371]
26.18.
circumcision reduces sexual pleasure III:48 [378-9]
26.19.
kesuba is like pay of harlot or hired servant III:48 [374-5]
26.20.
most of the mitzvos whose reasons are unknown were against idolatry
whose past details are unknown to us III:49 [380]
26.21.
correct beliefs (theology only in general terms, to be expanded via
knowledge of other science {implied in commandment to love G-d} and detailed
beliefs that lead to good social relations), III:28 [313-5]
26.22.
love and fear is the entire purpose of service/commandments III:29
[317]
27. Scientific method
27.1.
nature – simplicity etc II:9 [164] II:11 [167] (balance of evidence for
and against) II:22 [194] II:24 [198] (kinematics vs. dynamics) II:38 [230]
27.1.1. order of investigation Intro
[4] I:5 [18] I:33-4 [43-9]
27.1.2. character of investigator – caution I:5 [18-9], restriction to
appropriate subjects I:21 [30-1]
27.2.
reliability
28. Soul
28.1.
relation to intellect
28.2.
after death I:40-1 [55-6] I:70 [106]
29. Subjects to be hidden
29.1.
includes natural science Intro [3], I:17 [27]
29.2.
“secrets of the Law” (theological topics, “metaphysics”) I:33 [44] I:35
[49] I:62 [93] (revelation at Sinai one of the secrets) II:33 [223]
(Incorporeality of G-d) II:47 [249] (account of the chariot) III:Introduction
[251]
29.3.
reason to be hidden
30. “The Torah speaks in man’s language” I:26 [35]
I:53 [73]
31. Wisdom
31.1.
value I:30 [39-40] I:42 [57]
Miscellaneous topics
Emes/sheker vs. /tov/ra I:2 [14-6]I:6 [19]
Male/female = form/matter I:17 [27]
Comparisons to Ramchal - superior value of hidden meaning Intro [6],
justification for revealing: “time to do for Hashem” and pure motivation Intro
[9], impossible to understand how G-d moves the world I:72 [119] prophecy is
the highest human achievement II:36 [225] G-d does only good III:10
Onkelos method I:21 [31-2], I:27 [35-7], I:28 [38] I:48 [64-5] I:67
[98-9] II:33 [222-3]
Atheism I:36 not as bad as idol worship – only latter must be killed
since they may mislead others III:51 [384]
Belief requires understanding I:50-1 [67-9]
Moses greatest of the wise, prays for guidance to govern I:54 [75-8]
II:28 [204]
Knower = knowing = known even for people I:68 [100-2]
Knowledge of philosophy and science lost from Jewish People I:71
[107-8] II:11 [168] III: Introduction (account of chariot entirely Rambam’s own
ideas) III: Introduction (scientific/astronomical knowledge – therefore
appropriate to accept knowledge from others;
Text of prayers is source
for positions of chazal II:5 [159]
The number four II:10
[166]
All languages conventional
II:30 [218]
The nature of imagination
II:36 [225-7]
The nature of possibility and Rambam does not know whether imagining establishes possibility III:15 [279]
“Thoughts of sin are worse
than sin” because the thought contaminates the greatest part of the person, and
similarly for low speach III:8 [263]
Holiness of Hebrew = no words
for private parts/actions III:8 [264] III:48 [374]
Species have no external
existence – they are only conceptual III:18 [289]
Objection: “G-d knows since He
created the eye He will see etc.” implies that G-d must be physical. Rambam’s
answer: creating the eye implies that He understands sight implies that He has
all the knowledge that sight can provide III:19 [291]
The book of Job III:22-3
[296-303] Introduction is certainly a fiction [296] place of Satan is below,
unlike other angels [297] Job and friends thought G-d and not Satan was the
source of his suffering, wisdom is not ascribed to Job [297] order of suffering
according to estimation of common man and no one can withstand too much bodily
suffering [297] Satan = yetzer hara = malach hamves, many verses concerning
Satan {perhaps Satan = matter hence vs. intellect = nefesh = form} [298-9] the
key lesson: “As soon as he had acquired a true knowledge of God, he
confessed that there is undoubtedly true felicity in the knowledge of God; it
is attained by all who acquire that knowledge, and no earthly trouble can
disturb it. So long as job's knowledge of God was based on tradition and
communication, and not on research, he believed that such imaginary good as is
possessed in health, riches, and children, was the utmost that men can attain:
this was the reason why he was in perplexity” [300-1] opinions
of the three friends = main positions concerning providence [301-2] the answer
in the book is in the speech of Elihu in the metaphor of the angel’s
intercession [302] also account of prophecy and learning through nature [302-3]
principle lesson is that “management”, “knowledge” “intention” etc. has no
common meaning between human and Divine [303]
Trials III:24 [304-7] purpose to
teach man what to do or to believe [304] “to know” = “to make known” [304] a
miracle cannot prove that which is impossible [304] revelation at Sinai prevents
later false prophets since “If I had come as a messenger as you desired, and had told you that which
had been said unto me and which you had not heard, you would perhaps consider
as true what another might tell you in opposition to that which you heard from
me. But it is different now, as you have heard it in the midst of the great
sight."
Darkei haemori III:37 [334-5]
Mercy on sinners is cruelty to all creatures III:39 [341]
The words of the Law do not become unclean III:47 [369]
Every detail of the narratives of the Law is necessary to establish true
belief or regulate actions and order society III:50 [380-4]
Details give
credibility to narratives
War of four
kings shows providence for G-d’s servant
List of
families of Seir to identify Amelek
Kings of Edom
Miriam achieved knowledge and love of G-d III:51 [391]