Maimonides and the Book That Changed Judaism: Secrets of

Maimonides and the Book That Changed Judaism: Secrets of "The Guide for the Perplexed"

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Product Details

ISBN-13: 9780827612105
Publisher: The Jewish Publication Society
Publication date: 05/01/2015
Pages: 296
Sales rank: 506,064
Product dimensions: 6.10(w) x 9.00(h) x 1.30(d)

About the Author

Micah Goodman is a lecturer at the Hebrew University of Jerusalem, a research fellow at the Shalom Hartman Institute in Jerusalem, and the director of Israel’s Ein Prat Midrasha. A prominent public intellectual, he is a leading voice on Judaism, Zionism, the Bible, and the challenges and opportunities facing Israel and contemporary world Jewry. He is the author of three best-sellers in Hebrew on canonical Jewish texts.

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Maimonides and the Book That Changed Judaism

Secrets of The Guide for the Perplexed


By Micah Goodman

UNIVERSITY OF NEBRASKA PRESS

Copyright © 2015 Micah Goodman
All rights reserved.
ISBN: 978-0-8276-1210-5



CHAPTER 1

The God of Maimonides


Proving the Existence of God

Many of us are conditioned during childhood to think of God as a reflection of ourselves. We imagine God as being like a person. It may be an image of a wise old man, or a glowing, celestial figure, full of light, but often it is some enhanced and ennobled version of the human form. Moses led a vigorous, even violent assault against idolatry, against physical representations of God. He enjoined future generations to continue waging war on idolatry until it was obliterated. In Maimonides's world, the worship of statues and images had all but disappeared, but the inner statues and images of God in the human imagination still stood firm. Maimonides, who saw himself as heir to the biblical struggle against idolatry, sought to explode our inner pictures of God.

He understood the enormity of the challenge. Ideas that are formed in childhood are particularly hard to uproot. Images from the early, formative stages of cognitive development are deeply influential. In Maimonides's view, the greatest enemies of the educator and the theologian are those who plant false ideas in the minds of children.

How does one break into human consciousness and smash the idols that are found there?

The tool that Maimonides deploys to uproot our internal images of God is reason. The battle against idolatry is a struggle of reason against the imagination. And it is Maimonides's other great work, the Mishneh Torah, a book all about law and reason, that we turn to first to begin to understand his argument for the proof of God. Arguments that the Rambam develops at length in the Guide are stated with unparalleled clarity and conciseness in the Mishneh Torah, making this a good place to begin our study.

In the seminal first chapter of the Mishneh Torah, Maimonides uses pure intellect to shatter our pictures of the imagined God. He demonstrates the existence of God, and the God whose existence he demonstrates is a divinity that is not physical. When, through the power of reason, the reader internalizes the idea of the abstract God, the corporeal God will disappear.


Proving the Unity of God

The Foundation of Foundations and the Pillar of all Wisdom is to know that there is a First Cause, that He brought everything else into existence, and that everything that exists, from the heavens to the earth and everything that is in them would not exist, were not His existence true. (Mishneh Torah [hereafter MT], Hilkhot Yesodei HaTorah, 1:1)


The opening section of the Mishneh Torah is called Hilkhot Yesodei HaTorah, or "Laws of the Foundations of the Torah." Here Maimonides sets out the foundation upon which all the other foundations rest.

For many, faith is distinct from knowledge. Belief begins where knowledge ends. But for Maimonides, faith is knowledge. It is only forged through rationally apprehending the existence of God. The first commandment of the Torah is to be acquainted with the proof—the foundation of all foundations.

The rational demonstration of God that appears in the first chapter of the Hilkhot Yesodei HaTorah is the indispensable foundation, without which the whole edifice of Torah would collapse. This proof also appears in the Guide (2:1) as part of the series of demonstrations that Maimonides presents for God's existence. In addition to God's existence, he also proves God's unity and incorporeality.


First, Maimonides sets out to define the unity of God:

This God is one; He is neither two nor more than two; He is simply one. His unity is not like any other oneness that exists in the world. His is not the unity of a kind that encompasses many other single particulars; and it is not like the unity of a body that is divided into parts and extremities; rather it is a unity that is entirely unlike any other sort of oneness in the universe. (MT, Hilkhot Yesodei HaTorah, 1:7)


The word "one" here does not correspond to any object in the world. There is no material thing that answers to Maimonides's description of the "one." Any physical object can be divided into secondary parts. My writing table is made up of four legs, the wooden surface that rests upon them, paint, and so forth. It is a cluster of different characteristics. In the material world, there is no oneness; there is only the designation of singularity. When we attribute the word "one" to certain objects, we are using a linguistic device.

It is impossible to attach the word "one" in its full meaning to anything in the physical world. Matter itself is divisible into parts, and form contains multiple elements. The only referent that may truly be called "one" is God. God alone is not "a kind that encompasses many other single particulars," nor "a body that is divided into many parts and extremities." God has exclusive rights to the category of oneness. Later we will see how, in the Guide, Maimonides created the "Doctrine of Negative Attributes" through which he made God compatible with the world by showing that God is not subject to any kind of verbal description. While, according to the Guide, there is no word that can be used to characterize God, in the opening chapter of the Mishneh Torah, Maimonides does just that. As opposed to any thing that exists in the world, only God can truly be described as one. It is not just that the word corresponds to God; it corresponds only to God.


Oneness Follows from Immateriality

The proof consists of several steps. Let us outline them and then follow them carefully:

1. The first step in the proof demonstrates that God's unity depends on God's immateriality.

2. The second step demonstrates that God's immateriality depends in turn upon God's infinitude.

3. The final step is the proof of God's unity that depends upon God's immateriality.


Now let us trace this three-part movement in more detail:

If God were many, He would have a body and physicality, because items that are co-extensive with each other cannot be counted as distinct from one another except through occurrences that happen to their bodies. (MT, Hilkhot Yesodei HaTorah, 1:7)


Difference is a necessary condition of multiplicity. Objects that are not distinct from one another are not things; they are a thing. My writing desk is absolutely identical only to itself, because there is no difference between it and itself. It is a logical condition for the existence of multiple things that they are different from one another. However, there is no difference between two objects that are absolutely and essentially identical, and therefore it is not logically possible for there to be a multiplicity of identical objects. The distinction between objects that are the same in essence can only be meaningfully applied by virtue of differences in their physical characteristics. It follows that if there are objects that are identical in essence, yet they are multiple, then they must also be immaterial. The concept of a triangle, for example, is single. There is no multiplicity of concepts of triangles. But there are many actual triangles. We have triangular roofs, triangular rulers, triangular slices of pizza. There are many physical triangles, but only one concept of a triangle.

If God were multiple, then God would have to be material, for the only way to create a distinction between the different parts of God would be through physical characteristics. The conclusion of the first step of the proof, then, is that if God is not physical, then God must be one.

Now it remains to prove the immateriality of God.

If the Creator had a body, He would have a defined form for it is impossible that there should be a body that is not defined. And anything that is defined is limited in its power. (MT, Hilkhot Yesodei HaTorah, 1:7)


Finitude is an essential quality of any physical body. The conclusion of the second step of our proof follows, namely, that the proof of God's immateriality depends on God's infinitude. The third step, then, is the proof of God's infinitude. Maimonides demonstrates this by reflection on the "motions of the spheres":

This Existence is the God of the Universe, the Lord of the world. He moves the spheres through His infinite, unceasing power, for the spheres rotate constantly, and it is impossible that they should move without anything moving them; and He, may He be blessed, moves them, without a hand and without a body. (Guide, 2:1)


The astronomical fact that the "the spheres rotate constantly" is at the heart of Aristotelian proofs for the existence of God. From the perpetual motion of the spheres, Aristotelians infer God's existence. A "sphere" in the parlance of medieval astronomy is a ball made of transparent material that supports the stars or planets. The sphere of Mars, for example, is the sphere on which the planet Mars stands. The observed motion of Mars is in fact the movement of the sphere upon which it rests.

Matter is finite, but the motion of the spheres is perpetual and endless. According to medieval astronomy, the momentum and the circularity of the movements produced by heavenly forces testify to their eternity. This is the astronomical background to the Aristotelian inference: if the motion of the spheres is infinite, then the source of the motion must itself be infinite, because something finite cannot create something infinite—that would be logically impossible. The infinite movement of the cosmos has a source, and that source must, by definition, be infinite.

The proof of God's unity depends on the proof of God's immateriality, which in turns depends upon the demonstration of God's infinitude. The conclusion, then, is that the source of cosmic motion is infinite, and therefore it is nonphysical and therefore it must be one.

And the power of our God, may His name be blessed is not the kind of power that bodies have, since His power is infinite and unceasing, for the spheres are in constant motion. And since He has no body, such physical occurrences as would be necessary to ascribe to God—separation and difference—do not pertain to Him; therefore, He must be one. Know that this thing is a positive commandment, as it says, The Lord our God, the Lord is one (Deut. 6:4). (MT, Hilkhot Yesodei HaTorah, 1:7)


Reflection on the motion of the stars reveals the existence of a source for that movement; that source is infinite, non-material, and unitary.


The Foundation of Foundations?

God is the source of all motion, but there is nothing moving God. The immateriality of God negates any possibility that God might change. A God that is above time is also above motion and alteration.

It is written, I am God who does not change (Mal. 3:6). And if He were sometimes angry and sometimes happy, He would be changing. And these occurrences only happen to beings with dark, earthy bodies, those who dwell in houses of clay, and their foundation is dust. But He, may He be blessed, is far above all that. (MT, Hilkhot Yesodei HaTorah, 1:12)


A static, unchanging God is a God that does not hear prayer, does not pay attention to individual human needs and does not redeem history, for all of these assume change in God. The God that human beings reveal does not reveal Himself.

How can the Jewish religious system be based on the static God of Aristotle? The first chapter of the Mishneh Torah seems to undermine the doctrinal foundations of the Torah. But Maimonides does not identify the immutable unity of God as a threat to the Torah; rather, he understands this unity to be the foundation of all foundations and the pillar of all wisdom.

Yet without a God who reveals Himself to people and tells them to fulfill the commandments, what value is there to any of the mitzvot that Maimonides details throughout the Mishneh Torah? The God whose existence is provable by reason must somehow be compatible with the world of providence, revelation, prayer, and spiritual reward. However, in the Mishneh Torah there is no systematic, comprehensive attempt to mediate between the foundation of the one and other foundational beliefs, that is, between the static God and the dynamic elements of faith. Maimonides devoted another book to this project: The Guide for the Perplexed.


The Hidden God of the Guide

The fierce desire to behold God's face is articulated in the Bible and reinforced by early mystical literature. This is the impetus behind Kabbalah, as well as large parts of Jewish philosophy. In opposition to this ancient tradition that seeks to characterize and describe God stands Maimonides, who maintains that one can say nothing at all about God. The only possible way to refer to Him is with silence.

The most apt phrase concerning this subject is the dictum occurring in the Psalms, Silence is praise to Thee (Ps. 65:2), which interpreted signifies: silence with regard to You is praise. This is a most perfectly put phrase regarding this matter. For whatever we say intending to magnify and exalt on the one hand we find that it can have some application to Him, may He be exalted, on the other we perceive in it some deficiency. Accordingly silence and limiting oneself to the apprehensions of the intellects are more appropriate—just as the perfect ones have enjoined when they said, Commune with your own heart upon your bed and be still (Ps. 4:5). (Guide, 1:59)


Godliness, according to Maimonides, cannot be represented in language. One may not attribute any description to God, nor speak a single word about Him. All that one may say about God is what He is not:

Know that description of God, may He be cherished and exalted, by means of negation is the correct description—a description that is not affected by an indulgence in facile language and does not imply any deficiency with respect to God in general or in any particular mode. On the other hand, if one describes him by means of affirmations, one implies, as we have made clear, that he is associated with that which is not He and implies a deficiency in Him. (Guide, 1:58)


That is to say, any attempt to praise God in words only diminishes God's stature. God is bigger than language, not just because of the perfection of God but also owing to the limitations of speech. Describing God in words implies placing God in a category that includes other things. For example, if we were to say that God is good, then we would be putting God in the class of good people, like Mother Teresa and the Baal Shem Tov. It may well be that God is better, much better even, than the other members of the group, but the difference between them is merely quantitative. Language places God and the world in the same category.

The idea that God is beyond language is profoundly important; it means that God is utterly different from the world. The doctrine of negative attributes is founded on God's absolute otherness.


The God of Maimonides and the God of the Bible

Maimonides's God, who resists all description, seems very different from the God of the Bible, who is merciful, gracious, and a great many other things besides. Actually, however, there is no inconsistency.

Monotheism, the biblical faith revolution, was not just a mathematical operation. Monotheism did not simply reduce the number of gods from many to one. There was a period in which ancient Egyptians also believed in one God, the Sun God, but that was still an idolatrous culture. The biblical revolution focused more on the uniqueness of God than on His oneness. As opposed to the pagan world, which understood nature to be the place where the gods lived and identified different divinities with particular natural forces, the Bible removes God from nature. This is the true core of the biblical revolution: making a partition between God and the world. God is not a part of nature and is not subject to the laws of nature. He created heaven and earth and is therefore distinct from heaven and earth. But if the Bible takes God out of the world, language still leaves Him in it. Even though it is in opposition to the anthropomorphic, scriptural conception of God, Maimonides's move nevertheless is congruent with the Bible. It brings the biblical theological process to completion: removing God from the world begins with God's liberation from nature in the Book of Genesis and ends with liberation from language in the Guide.


(Continues...)

Excerpted from Maimonides and the Book That Changed Judaism by Micah Goodman. Copyright © 2015 Micah Goodman. Excerpted by permission of UNIVERSITY OF NEBRASKA PRESS.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

Table of Contents

Acknowledgements
Introduction
Part 1. God
1. The God of Maimonides
2. Prophecy
3. Providence
4. Redemption
5. From Negative Theology to Empowering Humanity
Conclusion: The New Religious Hero
Part 2. Torah
6. Is the Torah Divine?
7. Reasons for the Commandments
8. Man and the Torah
9. The Universality of the Torah
Conclusion: Rising to the Level of Understanding
Part 3. Perplexity
10. Contradictions
11. The Creation of the World
12. Perplexity and God
13. The Role of Doubt
14. Halakhah and Dogmatism
15. The Crisis of Reason
16. The Crisis of Tradition
17. From Perplexity to Mysticism and Politics
18. Therapeutic Perplexity
Conclusion: The Purpose of Life
Notes
Index


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