Maimonides 1
by adapting Aristotle's 2 prime mover postulates that
existence/reality implies or points to a greater reality that is the source of
everything that exists;
In the pagan world
religion is conceived in mythical terms.
Consequently people inhabiting the realm of imagination argue that the
Aristotelian system excludes the possibility of scriptural revelation.48
Maimonides intended to demonstrate that the opposite was the case. Not only are Scripture and myth mutually
exclusive but reason – Aristotelian reason in particular – necessitates a prime
mover transcending the physical universe…Transcending myth and imagination
involves locating a reality that is not a product of the human psyche but is
the source of everything that exists. ….an existent who is not the body
of the universe, who is neither corporeal or a corporeal force, who is one,
continuously eternal, uncaused and unchangeable, and He is God”49
The
Arabic adverb an tamma (that is there) is used as an interjection to point
at something outside the mind of the speaker. Transcending myth and imagination
involves locating a reality that is not a product of the human psyche but is
the source of everything that exists. By discovering his absolute dependence on
an absolute reality outside himself man succeeds in breaking the grip of
imagination and enters the realm of reason. At once, this discovery leads to
the recognition of God and the beginning of wisdom (see Ps 111:10; Prv
1:7)3. Using the same adverb in Hebrew Maimonides began the
first paragraph of the Mishne Tora: “The Foundation of [all]
Foundations and the Pillar of [all] sciences is to know that is there [she-yesh
sham] a First Existent. He bestows existence [mamsi] to all that which exists.
Whatever exists from heavens to earth and between them, does not exist but from
the verity of His existence.”50 … The use of the active
participle Mamsi (bestows existence) underscores the continuous
dependence of all creatures on His transcendental existence and thereby His
continuous omnipresence and omniscience 51 ….This
doctrine passed from Maimonides to Newton, who in the General Scholium wrote, “that
the Supreme God exists necessarily” and is “a Being necessarily existing” 65…
the scientific discovery of reality leads to the discovery of God. The ultimate
reality. Viewed rationally the whole universe is perceived as a
semiological entity that “points out towards Him”.66 4
48
- Shemona Peraqim 6, Maimonides, Perush ha-Mishnayot, 4 378—79.
49
- See Maimonides, Guide, sec. 3, chap. 29, pp.377 (line 12), 380 (line 28);
chap. 30, p. 382 (line 18); chap. 32, p. 388 (line 4); chap.
397, (lines 5—6).
50 - See ibid., chap. 29, pp. 378 (line 8)—79 (line 26).
51 - See Kuzari 4:11, 13. For the recurrence of this type of phenomena in the
50 - See ibid., chap. 29, pp. 378 (line 8)—79 (line 26).
51 - See Kuzari 4:11, 13. For the recurrence of this type of phenomena in the
West, see Eliade, Myth and Reality, especially chap. 9.
On their effect on modern
intellectual trends, see idem, Occultism, Witchcraft, and
Cultural Fashions, chap. I.
65 - Newton Principia, 546
66 - Miamonides, Guide, sect. 1 chap. 19.
However for
Maimonides the Aristotilian rational conclusion for the existence of God is only
the doorway to the realization that Gods existence and His knowledge transcend human
rationality. “There is no correlation between His knowledge and human
knowledge, just as there is no correlation between His beingness and human
beingness”. 5 “For my thoughts are not your thoughts,
neither are your ways my ways, declares the LORD.” 6 For
Maimonides the Aristotelian mechanistic prime mover has nothing in common with
the God of Israel who, through an act of will, purposefully made the universe. Thus
the limits of reason bring us to Prophecy the realm within which God addresses man,
“Therefore we shall stop at the boundaries of our faculties and acquiesce
those matters which cannot be apprehended through judgment to him [Moses] who
was the recipient of the divine and awesome flow, and who was worthy of the statement:
‘Mouth to mouth I am speaking in him’7 ”.8
3. Psalm
111:10 - The fear of the LORD is the
beginning of wisdom;
all who follow his
precepts have good understanding. To him belongs eternal praise.
Proverbs 1:7 - The
fear of the LORD is the beginning of knowledge, but fools despise
wisdom and
instruction.
4. Homo Mysticus: A
Guide To Maimonides’s Guide For The Perplexed
Jose Faur pp. 98-99 (Syracuse
University Press 1999)
5. Maimonides, Guide,
sec. 3, chap. 20, pp. 348 (line 28) – 49 (line 2)
6. Isaiah 55:8
7. Numbers 12:8
8. Maimonides, Guide,
sec. 2, chap.24, pp.228 (line 28) – 299 (line 1).
Cf. sec. 3, chap. 21, p.351 (lines 11
– 20)