THE UNIVERSITY OF ILLINOIS LIBRARY * ^ >-*- v Return this book on or before the Latest Date stamped below. A charge is made on all overdue books. U. of I. Library APR 13 '36 MAR. -9 '37 JAN -.j DEC -3 fiPfl 1 7 j- ,lilN -;{ DEC -4 19 BPR 10 MflY -4 !J MBY 1 9 939 tiv, 1.7 5(5 fllL J y 135^ ;CT / OCT' 5* ! 969 %25 01 9324-S THE EIGHT CHAPTERS OF MAIMONIDES ON ETHICS SHEMONAH PEEAKIM COLUMBIA UNIVERSITY PRESS SALES AGENTS NEW YORK: LEMCKE & BUECHNER 30-32 WEST BTTH STREET LONDON : HENRY FROWDE AMEN CORNER, E.G. TORONTO : HENRY FROWDE 25 RICHMOND ST., W. COLUMBIA UNIVERSITY ORIENTAL STUDIES VOL. VII. THE EIGHT CHAPTERS OF MAIMONIDES ON ETHICS (SHEMONAH PERAKIM) A PSYCHOLOGICAL AND ETHICAL TREATISE EDITED, ANNOTATED, AND TRANSLATED WITH AN INTRODUCTION BY JOSEPH I. GORFINKLE, PH.D. RABBI OF SINAI TEMPLE, MT. VERNON, N.Y. Neto COLUMBIA UNIVERSITY PRESS 1912 All rights reserved \fel NOTE THE Hebrew translation of the Shemonah Perakim of Mai- monides, despite its importance in the history of Jewish ethics during the Middle Ages, has never been presented in a critical edition. This Dr. Gorfinkle has done in the present volume with acumen and with much diligence. To this purpose, he has examined carefully a number of manuscripts and printed editions. He has also compared the Arabic original through- out, and has given in the notes his reasons for accepting or rejecting certain readings. In order that the work may be accessible to readers who do not understand Hebrew, an English translation has been added. RICHARD GOTTHEIL. MAT, 1912. :38873 TO THE SACRED MEMORY OF MY FATHER PREFACE IT was while in attendance at the Hebrew Union College, and under the able tuition of my friend and teacher, Dr. Henry Malter, now of Dropsie College, that I became acquainted with the masterpieces of Jewish philosophy, and among them the Shemonah Perakim of Maimonides. Remembering the corrupt condition of the text of the ordinary editions of the Perakim, and of that in the Mishnah and the Talmud containing Maimo- nides' Commentary on the Mishnah, and recollecting the fre- quency with which it was necessary to have recourse to the Arabic original in order to render the text intelligible, when casting about for a subject for a dissertation, I thought I could do no better than endeavor to reconstruct the Hebrew text as it came from the pen of of the translator, Samuel ibn Tibbon. In this rather ambitious attempt, I was guided throughout by Dr. Richard Gottheil, to whom my sincere thanks are due for his constant interest and for his invaluable suggestions. I wish especially to thank Dr. Malter for his assistance in the Arabic and for his many excellent suggestions. I also take this opportunity of expressing my gratitude to Dr. Alexander Marx for his uniform kindness in allowing me to use manuscripts and books of the library of the Jewish Theological Seminary. To Mr. Simeon Leventall, I am also grateful for his assistance in correcting the proofs of the translation and notes. There has been a delay of two years in the publishing of this book owing to the fact that originally it was not intended to include a translation of the Perakim and notes, and because a greater part of the book had to be set up in Europe. ix x PREFACE It is with a feeling of trepidation that I send into the world this, my first work, fully realizing its many shortcomings. I can only hope that the kind reader will be so engrossed in these interesting Chapters of the master, Maimonides, and will find their teachings so captivating, that he will overlook the failings of the novice who presents them to him. G. WlNTHROP, MA88., AUGUST, 1912. CONTENTS INTRODUCTION PAGK I. THE OBJECT OF MAIMONIDES' WRITINGS. THE COMMENTARY ON THE MlSHNAH. THE SHEMONAH PERAKIM . . 1 II. A. MAIMONIDES' ETHICAL WRITINGS DEFINITION OP ETHICS 7 B. NAME, DATE, DESCRIPTION, AND CONTENTS OF THE SHEMO- NAH PERAKIM . . . , . . . . . 9 C. SAMUEL IBN TIBBON AS A TRANSLATOR His TRANSLA- TION OF THE SHEMONAH PERAKIM 19 D. DESCRIPTION OF COLLATED MATERIAL GENERAL RE- MARKS ON THE TEXT 24 E. MANUSCRIPTS EDITIONS TRANSLATIONS COMMENTA- RIES 27 THE EIGHT CHAPTERS TRANSLATION FOREWORD 34 CHAPTER I Concerning the Human Soul and its Faculties . 37 CHAPTER IT Concerning the Transgressions of the Faculties of the Soul, and the Designation of those Faculties which are the Seat of the Virtues and Vices . . . . .47 CHAPTER III Concerning the Diseases of the Soul ... 51 CHAPTER IV Concerning the Cure of the Diseases of the Soul 54 CHAPTER V Concerning the Application of Man's Psychic Fac- ulties towards the Attainment of a Single Goal ... 69 CHAPTER VI Concerning the Difference between the Saintly or Temperamentally Ethical Man and him who Subdues his Passions and has Self-restraint 75 CHAPTER VII Concerning the Barrier between God and Man and its Signification 79 CHAPTER VIII Concerning the Natural Disposition of Man . 85 INDEX OF SCRIPTURAL PASSAGES 103 INDEX OF QUOTATIONS FROM THE TALMUD 104 CRITICAL TEXT AND NOTES OF THE SHEMONAII PERAKIM . . 5-55 xi ABBREVIATIONS AND SIGNS Abot Pirke A lot, ed. Strack, Berlin, 1888. Br British Museum Ms. See p. 24. Ma Mahzor. See p. 24. Mi First edition of Mishnah. See p. 25. So Soncino edition of Abot. See p. 25. M Maimonides. Eth. NIC. . . . Aristotle's Nichomachean Ethics, ed. Lewes. I.T Ibn Tibbon. Poc Pococke's Porta Mosis, Arabic or Latin. Ro Rosin's Ethik des Maimonides, 1876. Wo Wolff, Musa Maimuni's Adit Capitel, 1903. Ar Arabic text as presented in Wolff or Pococke. Catal. Bodl. . . . Steinschneider's Catalogus Librorum Hebraeorum in Bibliotheca Bodleiana. Jew. Lit Steinschneider's Jewish Literature. HUb Steinschneider's Hebraische Uebersetzungen. Arab. Lit Steinschneider's Die Arab. Literatur der Juden. AGPh Archiv fur Geschichte der Philosophic (Stein). AZDJ. .... Allgemeine Zeitung des Judenthums. JE The Jewish Encyclopaedia. JQR The Jewish Quarterly Review. Moses ben Maimon, I. Memorial Volume, Moses ben Maimon, Sein Leben, Seine Werke und Sein Einftuss, Volume I, Leipzig, 1908. ZPTiKr Zeitschrift fur Philosophic und philosophisch? Kritik. ZDMG Zeitschrift der deutschen morgenldndischen Gessellschaft. + Denotes that the word or words following it are found only in sources designated. IT + denotes that what follows is added by Ibn Tibbon to the original. > Indicates that the word or words following are not found in the text designated. Words in small type in the Hebrew text, and those enclosed in brackets in the English, are glosses by Ibn Tibbon. xii THE OBJECT OF MAIMONIDES' WORKS. THE COMMENTARY ON THE MISHNAH. THE SHEMONAH PER A KIM DURING the lifetime of Maimonides, there were many who bitterly assailed him, declaring that his Talmudical knowledge was faulty, that his writings were un-Jewish, that he sought to introduce strange elements into Judaism, and that he desired his works to supersede the Talmud. 1 Some of Maimonides' opponents were animated by a spirit of true criticism, but other attacks made upon him were partly due to personal feelings of envy. 2 The opposition continued for a while after Maimonides' death, but it was not long before the true character of this mas- ter's works became universally recognized. The feeling, minus the personal element, that Maimonides wished to have his works take the place of the Talmud, has, however, persisted to this day. Thus, we find Luzzatto 3 stating that Maimonides wrote his Mishneh Torah in order to do away with the study of the Babylonian Talmud. Beer, supporting the same opinion, maintains that Maimonides saw the disadvantages of the study of the Talmud, was aware of the uselessness of some of its parts, and considered its extended study a waste of time. 4 As proof of this he quotes from the introduction to the Mishneh 1 Moses Maimonides (in Arabic, Ibu 'Imrdn Musa ibn Maimun ibn 'Obaid Allah} was born at Cordova, March 30, 1135 ; in 1165 he accompanied his father to Africa and then to Palestine ; in 1166 he repaired to Egypt, and settled in Fustat, near Cairo ; he died Dec. 13, 1204. On the pronunciation of jia'n, see Geiger, Nachgelassene Schriften (1876), III, Moses ben Maimon, p. 70, note 1 ; Gratz, VI 8 , p. 262, n. 1 ; Catal. Sodl., 1861 ff. ; Arab. Lit., 199 ff. On his life and works, see Catal. Sodl., 1861 ff. ; Gratz, VI 3 , pp. 261-326 ; also Yellin and Abrahams, Maimonides (Philadelphia, 1903) ; I. Broyde", B>j?Dn INTRODUCTION 9 Ethics, or the science of self-guidance, consists, on the one hand, in acquiring for one's self noble soul-qualities or charac- teristics (rVnMJPI mitt!!), and, on the other hand, of avoiding evil qualities (nimnsn nnttlT). These qualities, whether good or bad, are called states or conditions (11131311), and when acquired each is known as a property (j^p). Noble qualities are called virtues (lYnttn JTPVE), while the vices are termed nVHTlB nnBn. The virtues cause good deeds (HDlian nfeWT), the vices, bad ones (5"1H rvnYSSi"!). Ethics is the science of virtues or of good deeds. 1 B. NAME, DATE, DESCRIPTION, AND CONTENTS OF THE SHEMONAH PERAKIM The Shemonah Perakim, in Maimonides' system, come, accord- ingly, under the head of ethics (ItPSJ D"TNn nnjrT), which in turn is a branch of practical philosophy (rnPSOH JTaiDlTBIT). They are divided into eight chapters, from which fact the name is derived. This division undoubtedly goes back to Maimoni- des himself, who, in his short introduction to the Perakim, says "and they are eight chapters." 2 The Arabic equivalent is Thamaniat Fuml, which Wolff uses as a title for his edition of the Arabic text. It seems, however, that neither of these titles originated with Maimonides, for, in Moreh, III. 35, in referring to the Perakim, he calls them the Preface to Abot? Whether Ibn Tibbon used the title Shemonah Perakim, it is difficult to ascertain. 4 The simplicity of the title has fortunately been the cause of avoiding confusion as to its exact meaning, which is not the case with the title Moreh Nelukimf 1 Rosin, Ethik, p. 37, " Die Ethik ist also nach M. die Lehre von den Tugen- den und den guten Handlungen." 2 a^pio rmco am. See Hebrew text, p. 7. 8 ni3t< i-rvna : Ar. man -n$. See p. 3, n. 4, on the Arabic title of the Com. on the Mishneh (JJOD), for which M. is probably also not responsible. 4 In his Preface to the translation of the Commentary on Abot, I. T. refers to them as 31 3-vn onpn -\tt>n O'piam. See p. 22, n. 1. 5 On the appropriateness of mio 0'3iaj as a translation of the Arabic title Dalalat al Hd'irln (p-VNnSt* riSsS-i), see HUb., p. 418. Maimonides himself was of the opinion that D'OISM n*mn would be preferable. See also Kaufmann, Attrib., p. 363, and n. 1 ; and espe- cially Munk, Guide, Note sur le Titre de cet Ouvrage, at beginning of Vol. I ; and II, pp. 379-380. 10 THE ETHICS OF MAIMONIDES The date of composition of the Perakim cannot be accurately determined. All that can be said is that it was written some- time between 1158 and 1165, along with the rest of the com- mentary on the Mishnah, which was made public in 1168. l As to the translation, the only source of information regarding its date is the manuscript Parma R. 438 6 , which in a note states that the Commentary on Abot was translated by Samuel ibn Tibbon in Tebet 963, which is the year 1202. 2 Although written originally as an introduction to the com- mentary on the PirTce Abot, for the purpose of explaining in advance problems that Maimonides brings up in the course of his commentary, the Perakim form in themselves a complete system of psychology 3 and ethics, 4 so much so that Rosin, in writing on this phase of Maimonides' activity, uses them as a basis of his discussion in the first half of his Eihik, in which he takes up Maimonides' general ethics. They do not, however, form an exhaustive treatment of this subject, as Maimonides 1 According to a postscript to the Commentary on the Mishnah written by Maimonides, he began to work on it at the age of twenty-three (1158), and finished it at the age of thirty, in the year 1479 of the Seleucidian era, which is the year 1168, when, however, Maimonides was thirty-three years of age and not thirty. Maimonides could not have made a mistake in his own age. Geiger explains the difficulty by stating that Maimonides must have written the postscript while he was in the Maghreb in 1165, when the Commentary was practically finished. The words onxna and nna:? 1 ? 71 'o rw torn? were, how- ever, added three years later after a revision had been made. The words rw Qiz'hv p through an oversight were allowed to remain. See Geiger, NacJi- gelassene Schriften, III, p. 87, end of note 41 ; and Griitz, VI 3 , p. 273, n. 3. Rosin, Ethik, p. 30, n. 3, says the postscript should read v^y\ &vky p. Cf. Jaraczewski, ZPhKr., XL VI, p. 23, n. 3. 2 See page 28 for description of the manuscript and the note referred to. Jaraczewski (Ibid., p. 22) states that I. T. translated after the death of M. 3 Scheyer, Psychol. tiyst. d. Maim., p. 9, n. 1, says, "Diese Schrift des M. ist eine ethisch-psychologische Abhandlung." Steinschneider describes the Perakim as " the celebrated eight chapters on psychology" (Jew. Lit., p. 102). Friedlander, Guide (1904), In- trod., p. xx, styles them " a separate psychological treatise." The Dutch trans- lation, 1845 (see infra, p. 32), has a sub-title, Maimonides Psychologic. See also Yellin and Abrahams, Maimonides, p. 77. 4 Rosin, Ethik, p. 33, describes the Perakim in general as an " Abriss der allgemeinen Ethik," and Chapters I and 11 as " die psychologische Grundlage der Ethik im Allgemeinen und Besonderen." Wolff, Acht Capitel, Introd., p. xii, calls them a " System der Ethik." INTRODUCTION 11 himself states, but with a reference here and there to some other of his works may be easily made to do so. 1 The Mish- nah Commentary as a whole was written for those who were unable or not disposed to study the Talmud, and for those who were, to facilitate its study. Its philosophical and psycho- logical parts were intended for those who, though they had a knowledge of the Talmud, were unacquainted with philo- sophical problems, or were unable to harmonize them with Jewish thought. The Perakim, consequently, being intended for readers not necessarily versed in philosophy, and some not being deep students of the Talmud, avoid all intricate philo- sophical and Talmudical discussions. For students versed both in the Talmud and in philosophy, Maimonides wrote his Moreh Nebukim, the object of which was to bring into harmony Talmudical Judaism and peripatetic philosophy as developed among the Arabs. Thus, the Mishnah Commentary, in which the rabbinical and the philosophical elements are successfully harmonized and blended, leads the way to Maimonides' master- piece, the Moreh. The Perakim, then, may be looked upon as an introduction to Maimonidean philosophy, and may be profit- ably studied by the student before he attacks the problems contained in the Moreh. They may be briefly described as a treatise on the soul, its characteristics and powers, and their employment towards the goal of moral perfection. 2 Chapter I is psychological in character. It deals with moral life, the sources of which reside in the soul (tTB3) and its powers (nifO). The soul is a unit having various activities (niSlSS) called powers (111113), and at times parts (Q'pbn). Medical authors speak, however, of many souls, as, for instance, Hippocrates, who says there are three souls, the physical (JV!ntO), the vital (rP3VlT), and the psychical (rPtTS3). The improvement of morals (fiH^n ppfl) is the cure of the soul and its powers. Therefore, just as the physician must know about the body as a whole as well as its individual parts, so must the moral physician know of the soul and all its powers 1 See infra, Chapter I, p. 45 ; Chapter V, p. 74 ; Chapter VII, p. 83 ; Chapter VIII, p. 100. 2 See Gratz, VI 3 , p. 275. 12 THE ETHICS OF MAIMONIDES or parts. There are five parts to the human soul : (1) the nutritive (p!"I) ; (2) the perceptive (tTT")!"!) ; (3) the imagi- native (ntt"lttn) ; (4) the appetitive (VflSriDn), and (5) the rational ( vDttfiT). Other beings are spoken of as having these powers, but they are essentially different from those of man, whose soul, as the bearer of human properties, is not the same as that of other creatures, as the horse, the ass, or the eagle. The nutritive part of the soul has seven powers, or proper- ties : (1) the power of attraction ("]tt71!T) ; (2) the power of retention (|TH"Ifci"l) ; (3) the power of digestion (T>29ft!"I) ; (4) the power of repelling superfluities (fYTimttv firm!"!) ; (5) the power of growth (Ttl!"I) ; (6) the power of propa- gation (nftYlD TvlZSfJ), and (7) the power of differentiation between the nutritive humors (WITv) and those to be repelled. The perceptive part consists of the five senses, seeing (mXIH), hearing (>t#!T), smelling (fTHPt), tasting (D^lOn), and feeling The imaginative part is the power of retaining impressions of objects even when they do not perceptibly affect the senses, and of combining them in different ways, so that the imagina- tion constructs out of originally real things those that never have nor can exist. The Mutakallimun overlook this truth as regards the imagination, which they make the corner-stone of their philosophical system. The appetitive part is the power to long for a thing or to shun it. From this there results the seeking after or fleeing from a person or thing ; inclination and avoidance ; anger and satisfaction ; fear and bravery ; cruelty and compassion, and many other qualities (D'HpD, accidents) of the soul. The organs of this power are all parts of the body. The rational part is the power peculiar to man by which he understands, thinks, acquires knowledge, and discriminates be- tween proper and improper actions. This manifold activity of the rational part is both practical and speculative. The practi- cal activities are partly mechanical (rOtPfTtt rO&Ott) and partly intellectual. The speculative activities are the powers of man by which he knows things which, by their nature, are not sub- INTRODUCTION 13 ject to change. These are called the sciences. The mechanical power is that by which man learns the arts, as that of archi- tecture, agriculture, medicine, or navigation. The intellectual power is that by which man reflects upon the possibility or manner of doing an intended action. The soul, which is a unit, but which has many powers or parts, bears the same relation to the intellect (TOttM) as matter does to form. Chapter II, like Chapter I, is psychological in character. 1 It deals with the powers of the soul, obedient or disobedient to the Law, and the determination of the parts which produce virtues or vices. Violations (JllTO!?) and observances (ni2tt3) of the Law are found only in two of the parts of the soul, namely, the perceptive and the appetitive. The nutritive and the imaginative have no violations nor observances connected with them, since these powers have neither knowledge nor choice. There is some doubt as regards the rational power, but if it has violations and observances, they are, respectively, beliefs in false or true doctrines. Virtues are of two kinds, ethical virtues (rfi1ft!"I fll T>2?) and intellectual virtues (rVTTOttM ni79). Their opposites are the two kinds of vices. Intellectual virtues are found in the rational part. These virtues are wisdom (!"ID3)T), which is the knowl- edge of the near and remote causes (HOD) of things based on a previous knowledge of their existence ; reason (^DttT), which in turn comprises (a) innate, theoretical reason (K1JT1 ^VSn TOttM SntDD Vh XtffcJn) ; (5) acquired reason (,1^3,1 ^DEM) ; (c) sa- gacity (rWOnn HOI), or intellectual cleverness (rtOJ"in 2110), or the ability to quickly understand a thing. The vices of this power are the opposites of these virtues. The ethical virtues belong only to the appetitive part, and in this connection the perceptive part is subservient to the appetitive. The virtues of this power are very numerous. They are moderation (rVPPriT) ; liberality (HOT) ; probity (""KPT) ; meekness (.113!?) ; humility (Pirn nibBtP) ; contentedness (mparCPI) ; bravery (.11132), and uprightness (Hlltt^). The vices of this power consist of * On the title of Chapter II, see Hebrew text, p. 14, n. 1, 14 THE ETHICS OF MAIMONIDES an exaggeration or a deficiency of these virtues. The nutritive and the imaginative powers have neither vices nor virtues. The diseases of the soul (ttfSJH ""7FT) are described in Chapter III. The ancient philosophers laid down the dictum that the soul, like the body, can be healthy or sick. A healthy soul is in such a condition (Hi'DD) that only good and honorable deeds flow from it. The opposite is true of a dis- eased soul. Just as the physically sick desire things that are bad for them, but which they consider good, so do those whose souls are ill seek the bad and the evil, thinking that they are good. Furthermore, just as those whose bodies are diseased consult a phj^sician and take medicines that are unpleasant to the taste in order that they may be restored to a healthy con- dition, so must the morally ill consult the wise men (D^wf!!"!), who are the physicians of the soul (ttfBJH "'XS'Tl), and ascertain from them what are the bad and what are the good deeds. They must follow the advice of the soul-physicians, even though what they prescribe be distasteful. If a person is physically ill, and does not consult a physician, his end will be premature death, and, likewise, one morally ill, who does not seek the advice of the sages, will experience a moral death. Chapter IV deals with the cure of the diseases of the soul. In agreement with Aristotle, Maimonides declares that actions are good when they follow a medium course between two ex- tremes which are both bad. Virtues are conditions (D'U'On) of the soul and characteristics which are midway between two states, one of which is excessive and the other deficient. Thus, generosity is the mean between sordidness (HITS) and extrav- agance OUS) ; courage (iTTQ3), the mean between recklessness (nUSDS ITVD&) and cowardice (Snbn "p) ; humility (ITO), that between haughtiness (ITIfcW) and self-abasement (fTPSE? tmn), and so forth. People often consider one or the other extreme a virtue, as when they praise the reckless man as be- ing brave, or the lazy as being contented. To cure a person who is morally unsound, that is who performs deeds which go to the one or the other extreme, he should be made to practise the opposite extreme until his original fault has been remedied. INTRODUCTION 15 That is, if a man is niggardly, he must practise deeds of extrava- gance until his niggardliness disappears. Then he is instructed to stop his extravagance, and follow the medium course of generosity. Man must constantly guard his actions that they maintain the proper balance between exaggeration and defi- ciency. By this means he gains the highest degree of human perfection, comes nearer to God, and partakes of His eternal blessings. This is the most perfect form of reverencing the Deity. Maimonides ends the chapter by harmonizing the phil- osophical and Talmudical views in regard to man's powers of weighing his actions and following the proper mean. The directing of the powers of one's soul towards a certain goal is the subject of Chapter V. Man's one aim in life should be to understand God. All his actions and words should be so arranged as to accomplish this purpose, and consequently he should seek not the most pleasant but the most useful things. The body should be kept in a healthy condition for the sake of the purity of the soul. When one partakes of food that is pleasant but dangerous to the health, he is like a senseless beast. Man acts sensibly only when all his actions are aimed at gaining bodily welfare and spiritual superiority. Science and education aid in this ; for the study of algebra, geometry, and mechanics sharpens one's intellect, and enables one to understand the truth of the proofs of God's existence. Man ought to direct his words towards this goal. He should speak only of such things as will benefit his soul, or avert danger from his body. In consequence of this, man will desist from many ordinary actions and words. He will not think of beau- tifying the walls of his house with costly decorations or his clothes with expensive embroideries, unless it be done for the purpose of spiritual uplifting. Such an aim is lofty and dif- ficult of attainment, but one accomplishing it ranks as high as does a prophet. The rabbis have most wonderfully and con- cisely expressed this sentiment by the saying, "Let all your actions be for the sake of God." (Abot II, 12.) In Chapter VI, 1 Maimonides discusses the difference between 1 On title, see Hebrew text, p. 35, n. 1. 16 THE ETHICS OF MAIMONIDES the saintly man (rnTSOn TDHH) and the one who curbs his desires (1WBJ DK bttn&m m 1 m EDm). Agreeing with Aristotelian philosophy, Maimonides asserts that the truly vir- tuous man practises the good as a result of an innate inclina- tion to do so. He is superior to the one who, though he may do deeds equally good, yet in order to accomplish them, must subdue his desires which are of an evil nature. That is, the condition of the saint's soul is better than that of the man who subdues his passions. Proverbs XXI. 10, "The soul of the wicked longeth for evil," agrees with this sentiment. The rabbis, however, seem to contradict this opinion by saying that he who has evil thoughts and desires, but who conquers them, is greater than he who has no battle to fight. They even maintain that the greater a man is, the more powerful are his desires. On the face of it, the opinions of the rabbis and the philosophers seem to disagree. But here Maimonides uses his wonderful ability as a harmonizer of philosophical and rabbinical doctrines. He explains away the contradiction by stating that the philosophers meant by the desires for evil the inclination to commit such transgressions as murder, stealing, deceit, and so forth. The laws forbidding these are called by the rabbis "commandments" (TfiiCtt), or "ordinances" (D'TDStPtt). There is no doubt that a soul that desires any of these grave evils is a bad soul. There is, however, another kind of less important transgressions, the performance of which is prohib- ited by statutes (Dpi"!). It is in reference to these evils, and not to the first mentioned, that the rabbis say that if a man desires, but conquers them, his reward is great. These are, for instance, the partaking of meat and milk together, or the wear- ing of clothes made of two different materials. The rabbis would not say, any more than the philosophers, that the man who desires to murder but refrains from doing so is greater than the one who never desires to murder. In Chapter VII, Maimonides discusses the partitions or walls (filiTntt) which separate man from God, and also describes what prophecy is. As explained in Chapter II, there are in- tellectual and moral virtues, and their opposite vices. These INTRODUCTION 17 vices, which are termed partitions, prevent man from behold- ing God. As many vices, intellectual or moral, a man has, by so many partitions is he separated from God. The prophets "looked upon " God from behind the least number of partitions. The fewer they were, the higher was the rank of the prophet. Three virtues the prophets, however, must have, which Mai- monides deduces from the rabbinical saying, " Prophecy rests only upon the wise, the brave, and the rich." The wise man is the one who possesses all intellectual virtues. The brave man is he who conquers his desires. The rich man is the one who is satisfied with his lot. Moses was the only prophet in whom all moral and intellectual virtues were combined. The only partition or wall between him and God was his physical body, from which the spirit of man cannot divorce itself on earth. This partition the rabbis call specularia, 1 a transparent wall, through which Moses gazed upon the highest truth, but not as one does with human eyes. The interesting problem of the freedom of will, in which again Maimonides successfully blends the philosophical and the rabbinical doctrines, is taken up in Chapter VIII. Mai- monides begins with the statement that man is not born with either virtues or vices, just as he is not born skilled in an art. He may, however, have a predisposition towards a certain char- acteristic, but every man's temperament is equally susceptible to virtue as well as to vice. It is man's moral duty to encour- age any predilection he may have towards virtue, and to stamp out any desire for the vicious. No virtue is unattainable ; there is no vice that cannot be avoided, no matter what man's natural bent may be. The developing of what is good and the conquer- ing of what is bad may be accomplished by instruction, guidance, and habit. Astrologers, however, and those who believe with them, maintain that a man's destiny, his conduct in life, in fact, all his actions, are determined according to the constellation under which he is born. This belief Maimonides denounces as ridiculous. The rabbis and the philosophers alike agree in the belief that man has absolute free choice, and that he alone is 1 See infra, chapter VII, p, 79, notes 3 and 4. c 18 THE ETHICS OF MAIMONIDES responsible for his actions. If this were not so, all commands and prohibitions of the law would be in vain. All learning, teaching, and effort of all kinds would be useless if man's actions, knowledge, and characteristics were determined by an outside power. If such were the case, reward and punishment would be unjust; for no matter how much a man would try to do a certain deed, if it were predetermined that he should not do it, he would be unable to perform it. If Simeon killed Reuben, it would be unjust to punish Simeon ; for he did not kill of his own volition, but was forced to do so. Maimonides then attacks a popular belief that all actions, even such as sitting or standing, are done by the will of God. In general, this is true, but not of any given individual action. A stone thrown up in the air falls to the ground, which is in accordance with a general law of nature that God willed at creation. God, however, does not will that a certain stone at a certain time, when thrown into the air, should fall to the ground. At creation God willed also that man should have certain characteristics, that he should walk upright, have a broad chest, have fingers on his hands and so forth, and like- wise man was endowed with the characteristics of having free- dom of will which he can exercise. Maimonides then proves that certain statements in the Bible which seemingly support the theory of predestination are not of such a nature. In conclusion, Maimonides takes up a question often asked, " Does God know in advance that a certain man will do a good or a bad deed at a certain time, or does He not know it ? " If He does not know, then the principles of religion are under- mined, for God is said to be all-knowing. If He does know in advance, then this clearly proves that man's actions are pre- ordained. Maimonides answers by having recourse to meta- physics. God does not know, he says, by means of human knowledge, nor does He live by means of human life, so that it can be said He and His knowledge are distinct, or that He and His life are different, as is true of man. God is, however, the knower, the knowing and the known. He is the living, He is the life, and the giver of life. Man cannot, owing to his imper- INTRODUCTION 19 fections, comprehend what is the knowledge or life of God any more than he can grasp what God Himself is. Thus, Maimoni- des reconciles the two beliefs that man is free to choose, and that God is yet all-knowing. C. SAMUEL IBN TIBBON AS A TRANSLATOR HIS TRANS- LATION OF THE SH EM ON AH PERAKIM Samuel ibn Tibbon, 1 the most famous of an illustrious fam- ily of translators, by his translation of Maimonides' Moreh Nebukim, performed an inestimable service for Jewish philoso- phy. Written originally in Arabic, the Moreh would have remained a sealed book to the majority of Jews, had not Ibn Tibbon rendered it accessible. Had he not translated it, no doubt some one sooner or later would have accomplished that task, but it was very fortunate that one who was a contempo- rary of Maimonides, who had his entire confidence, and who could correspond with the author in regard to obscure passages, and receive valuable instructions from him, should have done the work. From the correspondence between Maimonides and the men of Liinel, Ibn Tibbon's birthplace, we note that Mai- tnonides had a high regard for Samuel's ability as a translator, and honored him as a man of erudition. 2 It seems that the scholars of Liinel wrote to Maimonides asking him to translate the Moreh into Hebrew, but the answer came that Ibn Tibbon was already at work on it, and that Maimonides had faith in the translator. 3 He considered Ibn Tibbon a capable and skilled translator, and wondered at his knowledge of Arabic, although he did not live in an Arabic-speaking country. Shortly after Ibn Tibbon translated the Moreh, Jehudah al- Harizi, the poet, was asked by a number of scholars to do the same work. This, of course, implied that Ibn Tibbon's render- ing was not satisfactory to them. They wished al-Harizi to 1 Born 1160, died 1230. See Renan-Neubauer, Les Bobbins Franqais, p. 673 ff. ; also Les Ecrivains Franqais ; Gratz, VI 3 , 205 ; Winter and Wtinsche, Die Jud. Litteratur, II, 330, 385 ; M. Schloessinger, in JE., vol. VI, p. 548 ; Geiger, Judaism and its History (New York, 1911), pp. 375-376. 2 On Maimonides' correspondence with the men of Liinel, see HUb., pp. 415-416. Gratz, VI 8 , p. 324 ; HUb., p. 417. 20 THE ETHICS OF MAIMONIDES translate the Moreh in a simple, clear and polished style, as the version of Ibn Tibbon, being literal, was necessarily heavy. Al-Harizi prefixed to his work two introductions, one contain- ing an alphabetical list of " strange words," and the other, the contents of each chapter. It is fortunate for Ibn Tibbon that al-Harizi, too, did the same work, for a comparison shows the marked superiority and excellence of Ibn Tibbon's translation. In his Grlossary of Strange Words, which he later prefixed to the Moreh, Ibn Tibbon rightfully shows the many errors and short- comings of the translation of al-Harizi, who might be a good poet, but who showed his ignorance when he attempted to deal with scientific matters. 1 Pococke's opinion of the two translators is interesting. He says, " The version of Harizi is inferior to that of Ibn Tibbon, not because that of Tibbon is more elegant, but as regards mat- ter it is closer to the original text." 2 Shem Tob ibn Palquera in a letter says, " In Ibn Tibbon's translation there are only a few errors ; and if the learned translator had had time he would certainly have corrected these. But in al-Harizi's translation mistakes are numerous and words are often given a wrong meaning." 3 Munk scores Ibn Tibbon's translation as a mere cast of the original and unintelligible to the ordinary Hebrew reader. 4 Steinschneider, 5 in commenting on this harsh criti- cism, shows the difficulties that faced Ibn Tibbon, and points 1 Cf. HUb., p. 420 ff. ; Kaufmann, Der F'uhrer MaimunPs in der Weltlittera- tur, AGPh., XI, p. 346 ff. See especially Kaufmann, Attrib., p. 493, n. 182, where are mentioned a number of those who find fault with al-Harizi's trans- lation and introductions. Abraham ben Maimon says of him : inpnjn nn'rw nSpSipci neois'D (Kobez, III, f. 16 b coll.). Ibn Tibbon in his own Glossary of Strange Words especially condemns that of al-Harizi with the words : IXD S JNI D'San nn vjcS IJFN ^yvr\ nc'ND D'Sis'ua N*?n I'M *nnn -iysns> TCNO icis nx:pi nNjtr C'S>33>Di D^SD >jflS o>Si:s>3Di nvjro D^io nsfM. See also Friedlander, Guide, . 1904, Introd., p. xxxii. 2 Preface to Porta Mosis, " Versis (Charisii) illi ab Aben Tibbon factae postposita, fuit, non quod ilia Tibbonidae elegan- tior, sed materiae congruentior fuerit," etc. 8 HUb., p. 432 ; JE., art., Ibn Tibbon. 4 Munk, Guide, I, Preface, p. ii, "La version d'Ibn-Tibbon, qu'on peut appeler un veritable ' caique ' de 1'originale arabe, ne peut etre bien com- prise que par celui qui possede a la fois la connaisance de 1'arabe et celle de 1'hebreu rabbinique et qui a acquis des notions suffisantes de la philosophic mu- sulmane et de sa tenninologie." 6 HUb., pp. 419, 423. INTRODUCTION 21 out the value of his translation, even though it is largely a lit- eral one. He maintains that Ibn Tibbon's work will continue to be one of the most important in the history of translations, for it laid the foundation of Hebrew philosophical style with its syntactical and terminological Arabisms. 1 Gratz contemptu- ously calls Ibn Tibbon a "handicraftsman in philosophy." 2 While it is true that Ibn Tibbon's style is not the best, he should not be criticized too severely on this account. He con- sciously avoided elegance of expression for the sake of accuracy, and in order to faithfully render the original even went so far as to reproduce ambiguities. As far as possible, he consulted Maimonides on difficult passages. 3 One must remember, too, that Ibn Tibbon was a pioneer in the art of translating from Arabic into Hebrew, that he had no patterns to go by, except the works of his father, Jehudah, that a philosophical Hebrew vocabulary did not exist, and, in consequence, even the most ordinary terms had to be coined. 4 Ibn Tibbon was well aware of the difficulties that the reader would meet in his translation, and in order to avoid these as far as possible composed a Glossary of Strange Words, 5 in which he ably explains the philosophical terms employed. He realized fully that his translation contained Arabisms, 6 but wherever it was possible to use a Hebrew word or expression he did so. Many words and constructions in Hebrew which Ibn Tibbon used for the first time to convey the Arabic sense are now commonly accepted philosophical terms. It is unjust, moreover, to judge Ibn Tibbon by the ordinary texts of the works he has trans- lated. Not until a carefully prepared and revised text of the Moreh has been published will one be able to determine accu- rately his ability and his shortcomings. Judging by the expe- rience of the editor in his textual work in the Perakim, often 1 Arab. Lit., p. 205. 2 Gratz (Eng. ed.), Ill, p. 566. 8 See his Preface to the Moreh, also Friedlander, Guide, Introd., p. xxviii. 4 He had as guides his father's translations and various Arabic books which he possessed. See his Preface to the Moreh, also HUb., p. 416. 5 On I.T.'s Glossary (mSn ID e>r^B nnr), see HUb., p. 421 ff. 6 On Arabisms of I.T., see his Preface to the Moreh ; also HUb., pp. 419-420. 22 THE ETHICS OF MAIMONIDES an otherwise obscure or meaningless passage is rendered clear by evidence from manuscript, or other reliable sources. Ibn Tibbon translated Maimonides' Commentary on Abot, in- cluding its introductory chapters, the Perakim, at the request of the men of Liinel, 1 who were presumably convinced of his capabilities by what Maimonides thought of him. All that has been said of Ibn Tibbon as a translator of the Moreh is true generally of his work on the Perakim. As in the Moreh, he sacrificed style for the sake of accuracy, and so, on the whole, translated with great literalness, very often word for word. Wherever he has to any marked degree departed from the orig- inal, the fact has been mentioned in the notes. As an instance of the care he exercised in turning the Arabic into Hebrew, we may point to his rendering the Arabic phrase X7K Drn"?K, meaning "unless indeed," into the Hebrew fcO DK DTPK, which very naturally gave rise to a misreading, 2 or, where preserved correctly, was unintelligible save to those who were acquainted with the Arabic idiom. This shows the justice of Munk's criti- cism. Wherever Ibn Tibbon was uncertain of the translation of an Arabic word, which might be rendered by one of two Hebrew words, his usual custom was to put one in the text and the other in the margin. These variants came afterwards into the text. In regard to the Moreh, he relied upon the advice of Maimonides as to which should be eventually used. 3 It seems, however, that he did not consult Maimonides in reference to the Shemonah Perakim, and consequently at obscure points introduced glosses, noted by the expression "that is to say" CTffte), or "I mean" (S"*)), or "the explanation of" (' S S). An instance of this is seen in Chapter II, where, after the words " as moderation " (filTniD), there is added the phrase " that is to say, fear of sin " (KtDh RT "IBI^D). 4 At the beginning of Chapter IV, where the doctrine of the 1 See LT.'s Preface to his translation of the Commentary on Abot : 1*0 [some Mss., Twaa] Tiara :nn onpn -\vx trpioni nroDen DN? BTVD \-n?is -vj? S^jiS >n3n o'Diaj mm 1DND3 w$ T^No onS ifvnyn 1 ? >jc3 wpa nijijj?. See Preface to Porta Mosis, p. 4, and Perakim, ed. Slutcki, p. 3. 2 See Hebrew text, c. V, p. 32, n. 28. 8 See I.T.'s Preface to the Moreh. * See Hebrew text, c. II, p. 16, n. 1. INTRODUCTION 23 Mean is discussed, Ibn Tibbon has taken what in his case may be considered great liberties with the text, resulting in such a divergence from the original that Rosin 1 was compelled to assume that the translator had before him an Arabic text dif- fering from that of the manuscript reproduced in Pococke's Porta Mosis. The order of the list of virtues in Ibn Tib- bon's version in no manuscript or edition is the same as that of the original, although the manuscripts and editions disagree among themselves in this regard. There are also a number of glosses, explaining in detail some of the virtues. The reason for a change in arrangement seems to be hinted at in one of the glosses, written in all likelihood by Ibn Tibbon, where there occurs the phrase, " and for this reason I have arranged them thus" ("p DTHID PTPl). 2 The nice dis- tinction drawn by Maimonides between the extremes of the various virtues he discusses was sufficient cause for Ibn Tibbon to have introduced explanatory glosses, as it was impossible for him to find in Hebrew the proper words for the fine Arabic terminology. The necessity of elucidation becomes apparent from the fact that a number of glosses which did not originate with Ibn Tibbon are found in some of the sources. 3 It may, consequently, be maintained that the Arabic text we have to- day is substantially the same as that~from which Ibn Tibbon translated, 4 and also that, on the whole, the Hebrew of the Perakim follows the Arabic very closely. It is needless to go into detail here as to the peculiarities of Ibn Tibbon's translation, as these are taken up in the notes on the text. The critical text of the Hebrew offers in places valuable evidence on obscure readings in the Arabic, attention to which has also been drawn in the notes. 6 1 Rosin, Ethik, p. 31, n. 2. 2 See Hebrew text, c. IV, p. 21, line 8. 8 See He- brew text, c. IV, p. 19, notes 16 and 17. * The translators of the Mishnah Commentary seem to have had only one copy from which they all translated. Geiger, Moses ben Maimon, p. 83, n. 43. 5 See Hebrew text, c. VIII, p. 42, n. 14 ; p. 43, n. 7 ; p. 47, n. 6 ; p. 53, n. 1. 24 THE ETHICS OF MAIMONIDES D. DESCRIPTION OF COLLATED MATERIAL GENERAL REMARKS ON THE TEXT A glance at the long list of manuscripts and editions of the Perakim shows the impracticability of trying to collate all the material available. The editor has, therefore, chosen a number of the most valuable sources, and has minutely compared them, being constantly guided by the Arabic. He has confined his attention as far as the Arabic is concerned to the Pococke ver- sion and that of Wolff based on it. A careful collation of Arabic texts may, however, clear up some points which are still left in doubt. The editor hopes to accomplish this task some day. The material used in collation is as follows : Br = manuscript of British Museum Add. 14763, written A.D. 1273, containing Samuel ibn Tibbon's translation of Mai- monides' Commentary on Abot preceded by Ibn Tibbon's intro- duction to and translation of the Shemonah Perakim. This is the oldest and, on the whole, the best source known to the editor. It is very carefully written, with scarcely any scribal errors. For the first six chapters its evidence is very reliable. In the seventh chapter it begins to vary from the original Arabic, and in the eighth it departs rather widely, having readings which agree substantially with those of some unreliable sources. It is possible that the first six chapters were copied from one source, the seventh and eighth from another. This manuscript is characterized throughout by an almost superfluous use of the matres lectionis, even in Biblical quotations. It has a few vocalized words, all of which have been recorded in the notes. Ma = a manuscript Mahzor, Roman rite, fourteenth or fif- teenth century ; in the library of the Jewish Theological Sem- inary of America. Its readings are, on the whole, close to the Arabic, in places superior to those of Br, especially in Chapters VII and VIII, where the latter is faulty. The revised text of these two chapters is based mainly on this manuscript. There are, however, many, though unimportant, omissions, except in one instance in Chapter VIII, 1 where all texts depart from the 1 See Hebrew text, p. 61, n. 10. INTRODUCTION 25 original, on account of which lack of evidence on the part of Ma, the editor has been obliged to reconstruct the text. It has a number of errors such as misspelled words and minor repetitions, due to carelessness of the scribe, or to a faulty source. A few vocalized words and marginal readings, chiefly of a later hand, occur. So = Maimonides' Commentary on Abot, Soncino (148485 ?). It is found in the libraries of Columbia University, of the Jewish Theological Seminary of America, and elsewhere, and is an incunabulum. It is minutely described by De Rossi, in Annales Hebraeo Typographici, Parma, p. 131. It was prob- ably copied from the Soncino edition of the Mahzor. 1 Its chief value lies in its being in places corroboratory of Br or Ma. Only occasionally does it offer an independent reading of value. Mi = Mishnah text with Commentary of Maimonides, Naples, 1492 ; printed by Joshua Soncino. 2 This is the first edition of the Mishnah. The copy used by the editor is found in the library of the Jewish Theological Seminary of America. It has marginal notes offering corrections, as well as some inter- linear insertions. It agrees substantially with So, its source evidently being the same, both being Soncino editions.. Va- riants from it are recorded in the notes only when differing from those of So. As it has been the aim of the editor to restore the text as it came from the pen of Ibn Tibbon, it has very often become necessary for him to place in the notes readings whose Hebrew is superior to that of those retained in the text. 3 Ibn Tibbon, on the whole, translated literally, and consequently the literal- ism of a reading indicates conclusively that it originated with him. The more idiomatic renderings are due to copyists, who endeavored to improve the text, but who, it may be added, 1 See Catalogo di Opere Ebraiche Greche Latine ed Italians stampate dai Celebri Tipografi Soncini ne 1 Secoli XV e XVI, Compilato da Gaetana Zaccaria Antonucci, p. 113 ; Steinschneider, Supplementum Catalogi libr. hebr.in Biblioth. Bodleiana, in Centralblatt fur Bibliothekswesen (Leipzig, 1894), Vol. XI, p. 486, and JE., vol. VI, p. 578, art. Incunabula. 2 See Antonucci, Catalogo, etc., pp. 63-54. 3 See, for instance, Hebrew text, c. I, p. 9, n. 1. 26 THE ETHICS OF MAIMONIDES through their ignorance of the Arabic constructions, at times introduced errors into their manuscripts. 1 In order, however, to equalize the text and render it as smooth as possible, wherever one source has a reading which in minor details is more correct grammatically than that of another, though perhaps better manuscript or edition, the former reading is preferred without mention in the notes, although the looser rendering may go back to Ibn Tibbon. This is especially true as regards the agreement of suffixes and pronouns with their nouns. Thus, D!"Q, DHtt, etc., of So are often retained in preference to JHD, ptt, etc., of Br or Ma, although the latter are more authoritative sources. 2 Emendations of the text have been avoided unless supported by good authority, and always by that of the original Arabic, as, for instance, in Chapter VIII, 3 where all the Hebrew sources are at fault, the manuscripts and editions reading, TOKl, inn&X, -pn&1, or naxi inn&X. The Arabic Kl^ne points plainly to an original in^l. Glosses which can be traced to Ibn Tibbon are printed in small type. All other glosses are put in the notes. The reader can generally tell the source on which a given part of the text is based by the absence of the sign of that source from the notes. In Chapters I to VI, for instance, the sign Br is seldom present in the notes, which indicates that the text follows that manuscript very closely. The character of the notes in this regard should, however, be taken into consid- eration. Thus, Chapters VII and VIII are based mainly on Ma, but that sign appears often in the notes because of minor errors and omissions in its text. Variants occurring in Mi are noted only when they differ from those in So. 1 See Hebrew text, c. V, p. 32, n. 28. 2 1.T. was conscious of such errors in his translations. See his Preface to the Moreh, in which he refers to his father's (Jehudah's) Preface to his translation of Bahyaibn Pakuda's niaarn main, where Jehudah dwells upon the difficulties in translating from Arabic into Hebrew. Cf. HUb., p. 374. 8 See Hebrew text, p. 54, n. 37. INTRODUCTION 27 E. MANUSCRIPTS EDITIONS TRANSLATIONS COMMEN- TARIES For a list and description of the Arabic manuscripts contain- ing the Thamaniat Fusul (Shemonah Perakim), see Gated. Jiodl., 1889-1890. The Arabic text, in Hebrew characters, with a Latin transla- tion is contained in : 1. Porta Mosis sive Dissertationes Aliquot a R. Mose Mai- monide, suis in varias Mishnaioth, etc., by Edward Po- cocke (Oxford, 1654), pp. 181-250. 2. The Theological Works of the Learned Dr. Pocock, edited by Leonard Twells (London, 1740), pp. 68-93. 1 3. It has also been edited by Wolff, with a German transla- tion, under the title Thamaniat Fuml, Musa Maimum's Acht Capitel. Arabisch und Deutsch mit Anmerkungen von Dr. M. Wolff (Leipzig, 1863). Second revised edition, Leiden, 1903. In the following are enumerated a partial list of manuscript works containing the whole Abot Commentary, and also of the manuscript Mahzorim in which the Shemonah Perakim are found : 2 I. WITH ABOT Oxford Bodleian Library * 376.3. Massekhoth Aboth, with Sh'muel ibn Tibbon's translation of M.'s com- mentary. Copy made by Mord'khai ben Levi jfpn at Ferrara for H. 1 The Porta Mosis also contains the other introductions found in Maimoni- des' Commentary on the Mishnah, namely, the Introduction to the Mishnah (erroneously called in Seder Zeraim praefatio) , the introduction to Perek Helek, to Kodoshim, to Tohoroth, and to M'nahoth. Twells, in his account of the life and writings of Pococke, says (p. 44) that the Mss. Pococke made use of "were very good and some of them, he imagined, the very originals written by the author's (M.'s) own hand." Jaraczewski (ZPhKr., XL VI, p. 22) states that Pococke used an Oxford Ms. The title page of the Porta Mosis has the imprint of H. Hall Academiae Typographies, 1655, but the title page of the Appendix is dated 1654. 2 See, also, Catalogues des Manuscripts Hebreux et Samaritains de la Bibliotheque Imperiale (Paris, 1866), nos. 332 1 , 334*, 605, 609, 617, 674 s , 750 2 , and 1191 10 , and catalogues of other libraries. 8 Neubauer, Catalogue. 28 THE ETHICS OF MAIMONIDES Noah ben 'Immanuel Norzi; finished on Sunday, 22d of lyyar, 5237 (1477) (German rabbinical characters). 409.3. Fol. 285. On Aboth, translation of Sh'muel Tibbon. In M.'s commen- tary on Mishnah (German rabbinical characters). 714.2. Fol. 54. Sh'muel ibn Tibbon's preface and Heb. translation of M.'s commentary on Aboth and of the Eight Chapters (Italian rabbinical characters) . 1254.2. Fol. 112. M.'s commentary on Aboth in Heb. (German rabbinical characters). 2282.3. Fol. 14. Sh'muel ibn Tibbon 1 s translation of M.'s Eight Chapters and his commentary on Aboth, with marginal notes by a later hand (German rabbinical characters). British Museum Library 1 Add. 14763. Sam'l ibn Tibbon' s translation of M.'s Commentary on nias, pre- ceded by Ibn Tibbon's introduction and c^no 'n, A.D. 1273. 2 Add. 16390. M.'s a'p-io 'n, XVIth century. Add. 17057. The aipie n:iDt? of M. and his Commentary on Aboth (imperfect), translation from the Arabic into Hebrew by Samuel ibn Tibbon, XVth century. De Rossi Library (Parma) 8 Cod. 46. 3. R. Mosis M. Scemone Perakim, seu octo Capita de animae facul- tatibus a R. S. Tibbonide hebraice versa. Sec. XV. Cod. 71. Pirke Avoth seu Capitula patrum cum Comm. Maimonidis ejusque praefat ; memb. rabb. in 4 in Sec. XV. Cod. 269. 2. Pirke Avoth cum Commentario Maimonidis ac fusa ejus praefa- tione ; membr. rabb. in 4. an. 1444- Cod. 273. 1. Pirke Avoth seu Capitula patrum cum Com. Maimon. Cod. 327. 8. Maimonidis Comm. in Pirke Avoth cum fusa praef. seu octo Perakim ex R. S. Tibbonides translatione. Cod. 353. P. A. seu capitula patrum cum Comm. Maimonidis, etc. Sec. XV. Cod. 438. 6. M. Comm. in P. A. cum praef. Sam. Tibbonidis. Ad calc. vero Com. M. in P. A. haec reperiuntur " Finita est translatis comm. hujus tractatus ex lingua arab. in sanctam mensa tebelh an. 963 (chr. 1202) quern vetrit in arce Liinel sapiens philosophus, eruditus in omnia scien- tia, R. Sam. fil. sapientis magni R. Jeh. aben. Tib. fel. m. Granatensis hispanus." Cod. 1161. 2. Pirke avoth cum commentario M. et fusa ejus prefatione. An. 1419. Cod. 1246. 1. R. M. M. Perachim, Capitula de facultatibus animae seu fusa praefatio ad P. A. 2. P. A. seu Capitula patrum, cum M. com. ex versione R. aben T. Sec. XIV. 1 Margoliouth, Hebrew and Samaritan Mss., London, 1893. 2 See supra, p. 24. 8 Mss. Codices Hebraici, Parma, 1803. INTRODUCTION 29 Cod. 1262. R. Mosis Maim. Tredecim articuli fidei et Commentarius in P. A. cum fusa seu Capitibus de facult. animae. Auni 1454. Koniglichen Hof und Staatsbibliothek in Muenchen l 128 1 . Maimonides (maw -DD -e) voran die s. g. 8 Kapp. (297 12 , 327 7 ), h. von Sam. Tibbon ; N. 210 2 . Sp. curs XV Jahrh. 210 a . Schon. ital. rabb. XIV-XV J. dann verschied ; s 16 . 35 b , man 'DD e>WB s. N. 128 am Rand vow. f. 35, 35 b Raschi, 946 zu K. 6, etc. 297 12 . 299 f . span. Curs, gross bis 62, 199 b-240, 296 ff . a. 1431-9. 231 Maimoni- des (oipna ruiDt? s. n. 108) K. 3 ff. Saml. Tib.'s Vorw. f. 240 b angefangen. 327 7 . (55b-71b) S"st p"D p wo wai paion Snjn annS mas rwn wfl enthalt nur das Vorw. des Uebersetzers S. ibn Tib. und die a^pia njiDB> (so zuletzt, vgl. 128 1 . Zeile 3, 4 im Akrost. des Abschreibes lautet : "D jai an unnni njnn ? 401 7 . (Von der Hand des Cod. 400 XV-XVI J.) 269. Ms' acht Kapitel. Ant und Mitte def ; s. Cod. 128 zuletzt Minuskel 1498. Koniglichen Bibliothek (Berlin)* 60 (Ms. Or. Qu. 498.) Kleine italien. Cursiv, gegen Ende XV (?) Jahrh. Be- sitzer : Benj. Pesaro. (man naoa) der talinud. Tractat Aboth, Text in grosserer Schrift & punktirt mil dem Commentar des Maimonides dessen Einleitung, bekannt als a>pifl njin^ (8 Kapitel) vorangeht. 752 (Ms. Or. Oct. 138.) Pergament, 303 Seiten, grosse schone span. rabb. Hand. etwa XIV Jahrh. S. 86 maw roon S~T a"annS C'IT'B (zuletzt) Commentar des Mose Maimonides zum Tractat Abot (ohne Text, vgl. Cod. 567, Fol. 498 Qu 1 ). Der erste Abschreiber fand die Vorrede des Uebersetzers Sam'l ibn Tibbon erst nachtraglich und schrieb sie S. 293-303, etc. H. MAHZORIM British Museum Harley 5686. IITHD for the whole year, Roman rite. Aboth with M.'s com- mentary and his Eight Chapters in Sam'l ibn Tibbon's transl. XVth century. Add. 16577. mrno Roman rite, includes Aboth with Eight Chapters and com- mentary of M. in Hebrew translation of Samuel ibn Tibbon. XVth century. 1 Steinschneider, Die Hfb. Handschriften, Munich, 1875. 2 Steinschneider, Verseichniss der Heb. Handschriften, Berlin, 1878. 30 THE ETHICS OF MAIMONIDES Add. 27070. Part 1 of a iiinc, Roman rite, including Aboth with the Eight Chap- ters and Commentary of M. in Samuel ibn Tibbon's Hebrew translation. XVth century. Add. 19944-19945. -nine, Roman rite, including Aboth with the Eight Chapters and Commentary of M. in the Hebrew translation of Samuel ibn Tibbon. A.D. 1441. De Rossi Library Cod. 63. Mahzor . . . item Pirke Aboth cum com. Maimonidis membr. rabb. in 4 min. Sec. XV. M.'s com. in Pirke Avoth quern in Machazorim passim, addi supra animadvertimus, est ex Hebr. versione R. Samuelia Aben Tibbon. Occurrunt etiain ejusdein M. octo Perakim seu capita. Cod. 260. Mahzor . . . Accedunt Pirke Avoth seu Capitula patrum cum com. M. . . . memb. rabb. fol. min. sec. XV. M. com. Pirke Av. et epistola de resurrectione sunt ex versione R. Samuelis Aben Tib. ; ac prior ille praefixaim, habet fucam auctonus praefationem, seu Capitula de facultati bus animae. Cod. 378. Mahzor seu Purim et Pesach cum libro Esther, etc. et. M. Com. P. A. ex versione S. Aben T. memb. rabb. Mutilis in 4 : maj. sec. XIII. Vetustus codex singularibus, instructus lectionibus, etc. Cod. 403. Mahzor hisp. cum Sect, biblicia ac Psal. occurr. . . . P. A. cum com. M. Minhag seu Treves, memb. rabbin, in 8 an. 1470. Cod. 420. Mahzor ital. ; cum Ruth, etc. P. A. cum Com. M. sec. XV. Cod. 740. Mahzor ital. . . . Pirke Avoth cum comm. Maimonidis, membr. rabb. fol. min. vel. 4 Maj. Sec. XV. Cod. 767. Mahzor ital. . . . P. A. cum comm. M. membr. rabb. in fol. an 1463. Cod. 770. P. A. cum M. Comment, hebr. verso a R. S. aben Tib. Sec. XIV. Cod. 802. Mahzor italicuin . . . P. A. cum com. M. ei Perachim seu VIII capitibus. Sec. XV. Cod. 814. Mahzor ritus italici . . . P. A. . . . cum comm. M. ej. Perachim membr. ital. 1489. Cod. 955. Mahzor hisp. . . . P. A. cum com. M. ; membram hisp. fol. sec. XIV vel XV. Cod. 959. Mahzor romanum vel italicum . . . P. A. cum com. M. ac Jarchii ej. M. Perachim an. 1400. NOTE. Maimonides com. in P. A. qui est consueta Sam. Tibbonidis versione praemittur interpretis et auctoris altera f usior de animae facul- tatibus quam scemone perachim seu octo capitula inscripsit. Cod. 1212. Machazor italicum . . . P. A. cum com. M. ac fusa ejus praef. seu Octo Capitibus. Sec. XV. Jewish Theological Seminary (New York) Mahzor. Roman rite, fourteenth or fifteenth century. 1 1 See supra, pp. 24-25. INTRODUCTION 31 EDITIONS OF THE SHEMONAH PERAKIM The Perakim are found in all editions of the Mishnah and Talmud which contain the Commentary of Maimonides. 1 The text of the Perakim contained in the first edition of the Mishnah agrees substantially with that found in the Commentary on Abot which has been collated by the editor, and designated by So. Both were printed by Soncino. la The Perakim in the first edition of the Talmud are practically in accord with these. The Commentary on Abot with the Perakim was incorporated into the Italian ritual (1484) and also into the Greek ritual (since 1520). 2 They may also be found in the Mdhzorim of the Soncino Brothers, Soncino, 1485 (finished, Casal Maggiore, I486), 3 and Rimini, 1521, and in the Bologna edition of the Mahzor, 1540-1541.* EDITIONS OF ABOT WITH THE SHEMONAH PERAKIM 1. Abot with commentary of Maimonides, including the She- monah Perakim, Soncino, 1484 ; described on page 25. 2. JH p SwrroK pror pn "si oaain a DS rvo pna no* nSro nn -i&K&n otw mpi SMS-OK rmrp,i545. ,TW rwrm. 6 4. 3. nOK p*)S, with commentary of Maimonides, London, 5532 (1772). 6 12. SEPARATE EDITIONS 1. Hurwitz, Abraham. 6 . . . DmSK 'tt JfeW QTOK HDH 1BD Dp*lB roitttf S^ pimn ^n3^ IS. Lublin, Kalonymos ben Mordechai Jafe und sein Sohn Chojyim. 1574. 2. teSWnWK triD 'Nn mw *ai ten "o n 1 ? -neto masn ^B IBN ton pp'in 'Abodah Zarah, 20 b: Kn TNT T^ rwna m riijjf *\*b rwaa nrron TV nto3 KBH rwv FOREWORD 35 that the putting into practice of the teachings of this tractate leads one to prophecy. I shall later expound the truth of this assertion, because upon it depends a number of ethical prin- ciples. Further, I deem it fit to preface the commentary on the re- spective Haldkot 1 proper by some useful chapters, from which the reader may learn certain basic principles which may later serve as a key to what I am going to say in the commentary. Know, however, that the ideas presented in these chapters and in the following commentary are not of my own invention; neither did I think out the explanations contained therein, 2 but I have gleaned them from the words of the wise occurring in the Midrashim, in the Talmud, and in other of their works, as well as from the words of the philosophers, ancient and recent, and also from the works of various authors, 3 as one 1 I. e., the verses of Abot. 2 See H. Malter, Shem Tob Joseph Palquera, in JQ R (new series), vol. I, p. 163, n. 21. 3 The "ancient" philosophers upon whom M. drew, although not always from the sources (see Munk, Guide, I, p. 345, n. 4; Rosin, Ethik, p. 5, n. 4), are Socrates, Plato, the Stoics, especially Aristotle (see Introduction, p. 5, n. 2), Alexander of Aphrodisias (Moreh, I, 31; II, 3), and Themistius (Ibid., I, 71). By the "recent" philosophers M. means Abu Nasr al-Farabi (Ibid., I, 73, 74; II, 15, 18, 19; III, 18), Ibn Sina, al-Gazzali, Abu Bekr Ibn al-Zaig (Ibid., I, 74; II, 24 twice; III, 29), but hardly Ibn Roshd (Averroes). The "works of various authors" refers to the ethical writings of M.'s Jewish predecessors, among whom were Saadia, Ibn Gabirol, Bahya, Bar Hiya, Ibn Zaddik, Yehudah ha-Levi, Abraham Ibn Ezra, and Ibn Daud. See M.'s Letter to Ibn Tibbon, in Kobe? Teshubot ha-Rambam, II, 28b; Munk, Ibid., I, p. 107, n. 1 ; p. 345, n.' 4; p. 433, n. 2; 434, n. 4; III, p. 417, n. 2, and p. 438, n. 4; Beer, Rabbi Moses ben Maimon pp. 47-50; Geiger, Nachgelassene Schriften, III, Moses ben Maimon, p. 41 ; Kaufmann, Attri- butenlehre, p. 324, n. 186; Rosin, Ibid., pp. 5-25, 96, n. 3; Wolff, Acht Capitel, Introduction, XII-XIII; Cohen, Charakteristik, in Moses ben Maimon, I p. 79; in JE, articles on the Greek, Arabic, and Jewish philosophers mentioned in this note, and article by I. Broyde, Arabic Philosophy Its Influence on Judaism, II, p. 58. On M.'s relation to Ibn Roshd, see Munk, Notice sur Joseph ben-Jehouda, p. 31, and n. 1; Steinschneider, Catal. Bodl., Moses Maimonides. c* 36 should accept the truth from whatever source it proceeds. 1 Sometimes, I may give a statement in full, word for word in the author's own language, but there is no harm in this, and it is not done with the intention of glorifying myself by pre- senting as my own something that was said by others before me, since I have just confessed (my indebtedness to others), even though I do not say "so and so said", which would ne- cessitate useless prolixity. Sometimes, too, the mentioning of the name of the authority drawn upon might lead one who lacks insight to believe that the statement quoted is faulty, and wrong in itself, because he does not understand it. Therefore, I prefer not to mention the authority, for my intention is only to be of service to the reader, and to elucidate for him the thoughts hidden in this tractate. I shall now begin the chapters, which, in accordance with my intention, are to serve here as an introduction, which is to consist of eight chapters. 1 See Jaraczewski, Die Ethik des Maimonides, etc., in ZPhKr., XL VI, p. 9; and H. Malter, Ibid., p. 169, n. 31. CHAPTER I CONCERNING THE HUMAN SOUL AND ITS FACULTIES* KNOW that the human soul is one, 2 but that it has many diversified activities. Some of these activities have, indeed, been called souls, which has given rise to the opinion that man has many souls, as was the belief of the physicians, with the result that the most distinguished of them 3 states in the introduction of his book that there are three souls, the physical, the vital, and the psychical. 4 These activities are called faculties and * For a discussion of the contents of this chapter, see Scheyer, Psychol. Syst. d. Maim., c. I; Jaraczewski, ZPhKr., XL VI, pp. 9 10; and Rosin, Ethik, p. 45 ff. A summary of the Perakim is found in Speier, The Three- fold Cord (London, 1891), Appendix. 2 In Moreh, I, 41, M. explains the term soul (B>D3) as being " the vital- ity which is common to all sentient beings." Cf. Aristotle, De Anima, c. 1 (ed. Hicks, pp. 50 and 51), "Hence soul is the first actuality of a natural body having in it the capacity of life." On the homonymous use of the word WBi, see Moreh, loc. cit. * Hippocrates, the creator of medical science. See Rosin, Ethik, p. 45; Wolff, Acht Oapitel, p. 1, n. 2; M. Schloessinger, in JE., VI, p. 403. * M. opposes the belief in the existence of three souls, but uses this classification to designate a threefold division of the soul's faculties, al- though, later in this chapter (see infra, pp. 38 39), he divides the faculties into five classes. In Moreh, III, 12, he points to the threefold division of the faculties, where he says, "all physical, psychical, and vital forces and organs that are possessed by one individual are found also in the other individuals." See, also, ibid., Ill, 46 (end), where the appetitive (mttnn), the vital (JViVnn), and the psychic (rfH&BJn) faculties are enumerated. Bahya, Ibn Gabirol, and Ibn Zaddik seem to have believed in the existence of three souls in man. See I. Broyde in JE., vol. xi, art. Soul. Abraham ibn Daud, in Emunah Ramah, I, 6 (ed. Weil, 1842), also, opposed the belief of the physicians, supporting the Aristotelian view of the unity of the soul, as did M. Consult Scheyer, Psychol. Syst. d. Maim., p. 11, n. 3; Munk, Guide, I, p. 355, n. 1; idem, Melanges, p. 38, n. 1; p. 40, n. 3; p. 54, n. 2; Rosin, Ethik, p. 45, n. 1; Kaufmann, Attributenlehre, p. 398, n. 60. 38 THE ETHICS OF MAIMONIDES parts, so that the phrase "parts of the soul," frequently employed by philosophers, is commonly used. By the word "parts", how- ever, they do not intend to imply that the soul is divided into parts as are bodies, but they merely enumerate the different activities of the soul as being parts of a whole, the union of which makes up the soul. Thou knowest that the improvement of the moral qualities is brought about by the healing of the soul and its activities. 1 Therefore, just as the physician, who endeavors to cure the human body, must have a perfect knowledge of it in its entirety and its individual parts, just as he must know what causes sickness that it may be avoided, and must also be acquainted with the means by which a patient may be cured, so, likewise, he who tries to cure the soul, wishing to improve the moral qualities, must have a knowledge of the soul in its totality and its parts, must know how to prevent it from becoming diseased, and how to maintain its health. 2 So, I say that the soul has five faculties; the nutritive [also known as the "growing" faculty], the sensitive, the imaginative, 1 The phrase, the improvement of the moral qualities (nvran Jipfi, Ar. p!?5^ riN^SK), is one which M. probably borrowed from Ibn Gabirol, author of Tikkun Middot ha-Nefesh (The Improvement of the Moral Qualities) to designate the practical task of ethics. Cf. Rosin, Ethik, pp. 12, 37, n. 5. M. is not concerned with a theoretical discussion of ethics, but with the problem as to how one's moral qualities are to be improved, which is a practical question. Therefore, the science of curing the soul is to him as practical as is that of healing the body. What Aristotle says in Eth. Nic., II, 2 may well apply here. "Since, then, the object of the present treatise is not mere speculation, as it is of some others (for we are inquiring not merely that we may know what virtue is, but that we may become virtuous, else it would be useless), we must consider as to the particular actions how we are to do them, because, as we have just said, the character of the habits that shall be formed depends on these." 2 Philo, too, speaks of a physician of the soul (Quod Omnis Probus Liber, I, 2). Cf. Eth. Nic., I, 12, where Aristotle states that it is necessary for the Politician (moralist) to have a certain knowledge of the nature of the soul, just as it is for the oculist to have a knowledge of the whole body, and in fact more so, as Politics (ethics) is more important than the healing art. THE EIGHT CHAPTERS I 39 the appetitive, and the rational. 1 We have already stated in this chapter that our words concern themselves only with the human soul; for the nutritive faculty by which man is nourished is not the same, for instance, as that of the ass or the horse. Man is sustained by the nutritive faculty of the human soul, the ass thrives by means of the nutritive faculty of its soul, and the palm-tree 2 flourishes by the nutritive faculty peculiar to its soul. Although we apply the same term nutrition to all of them indiscriminately, nevertheless, its signification is by no means the same. In the same way, the term sensation is used homonymously 3 for man and beast; not with the idea, however, 1 M. agrees with Aristotle as to the number of the divisions of the faculties of the soul, but instead of the latter's faculty of motion, has that of imagination. 5wd/j.ea 8' etiropev ^pfirTixbv (}in), 6peicnK6t> (TWriOn), ai (B^iltan), KivT)riKbv KO.T& rbmov, 5iavoriTu<6i> (^5tWl). De Anima, II, 3, ed. Hicks, pp. 58 and 59. M.'s division is preferable to that of Aristotle, motion being subservient to the appetitive and the rational faculties, as Aristotle himself states (De Motu Animalium, chaps. 6 and 8). M. considers motion, espe- cially that of the limbs of the body, to be dependent upon the appetitive faculty (see infra, p. 43), and to be "an accident pertaining to living things" (Moreh, I, 26). Of., also, ibid. I, 46 (n pn mptt ^3K Tin Dxutt ny jmnnff); and Aristotle, Physics, V, 2. See Scheyer, Psychol. Syst. d. Maim., p. 11, n. 3; p. 14, n. 4. Al-Farabi (niKSwn m!?nnn, in epDHH IBD, Leipzig, 1849, p. 2) divides the faculties as follows : nonon nsni rumen rDm(^3n of M.)rnnon ran BPjnion nsni. In making his division, M. seems to have had in mind the divi- sions of Aristotle and al-Farabi. By adding the nutritive faculty (jtn), which Aristotle includes in his list, to the list of al-Farabi we have M.'s list. See Rosin, Ethik, p. 47, n. 4. 2 See Hebrew text, c. I, p. 9, n. 9. 3 nn *|ina; Ar. DDN^K -jN-intPfcO, homonymously, i. e. the participation of two things in the same name. In Millot ha-Higgayon, c. XII, M. defines this term as follows. "If a noun has a number of significations it is a homonym The word ^y, which is used to designate the eye which sees, and a fountain, is a homonym. The common or appelative noun (see Munk, Guide, I, Introd., p. 6, n. 2) designates something common to two or more things, and by such a word we recognize, as regards each of these things, the class to which it belongs on account of the conception of the thing which each shares in common, as, for instance, the word living (Tl) which is applied to a man, a horse, a scorpion, and a fish; for life, which consists of nutrition and sensation, is a common possession of each one of these species." In this sense, the words nutrition (]NJ) and 40 THE ETHICS OF MAIMONIDES that the sensation of one species is the same as that of another, for each species has its own characteristic soul distinct from every other, with the result that there necessarily arises from each soul activities peculiar to itself. It is possible, however, that an activity of one soul may seem to be similar to that of another, in consequence of which one might think that both belong to the same class, and thus consider them to be alike; but such is not the case. By way of elucidation, let us imagine that three dark places are illumined, one lit up by the sun shining upon it, the second by the moon, and the third by a flame. Now, in each of these places there is light, but the efficient cause in the one case is the sun, in the other the moon, and in the third the fire. So it is with sensation and its causes. In man it is the human soul, in the ass it is the soul of the ass, and in the eagle, the soul of the eagle. These sensations have, moreover, nothing in common, except the homonymous term which is applied to them. Mark well this point, for it is very important, as many so-called philosophers have fallen into error regarding it, in consequence of which they have been driven to absurdities and fallacies. Returning to our subject of the faculties of the soul, let me say that the nutritive faculty consists of (1) the power of at- tracting nourishment to the body, (2) the retention of the same, (3) its digestion (assimilation), (4) the repulsion of superfluities, (5) growth, (6) procreation, and (7) the differentiation of the nutritive juices that are necessary for sustenance from those which are to be expelled. 1 The detailed discussion of these seven faculties the means by which and how they perform their functions, in which members of the body their operations are most visible and perceptible, which of them are always present, and which disappear within a given time belongs to the science of medicine, and need not be taken up here. The faculty of sensation consists of the five well-known senses sensation (tf'ilfi) are homonyms. See Munk, Guide, I, Introd., p. 6, notes 2 and 3; and Kaufmann, Attributenlehre, pp. 420, n. 91, 460, n. 148, 461, n. 149. 1 The first four of these powers are discussed with more detail in Moreh, I, 72. See Munk, Guide, I, p. 367, n. 6. THE EIGHT CHAPTERS I 41 of seeing, hearing, tasting, smelling, and feeling, the last of which is found over the whole surface of the body, not being confined to any special member, as are the other four faculties. The imagination is that faculty which retains impressions of things perceptible to the mind, after they have ceased to affect directly, the senses which conceived them. This faculty, com- bining some of these impressions and separating others from one another, thus constructs out of originally perceived ideas some of which it has never received any impression, and which it could not possibly have perceived. For instance, one may imagine an iron ship floating in the air, or a man whose head reaches the heaven and whose feet rest on the earth, or an animal with a thousand eyes, and many other similar impossi- bilties which the imagination may construct and endow with an existence that is fanciful. 1 In this regard, the Mutakallimun 11 1 M. defines imagination in Moreh, I, 73, Tenth Proposition, Note. It is the opposite of the intellect which "analyzes and divides the component parts of things, it forms abstract ideas of them, represents them in their true form as well as in their causal relations, derives from one object a great many facts, which for the intellect totally differ from each other, just as two human individuals appear different to the imagination; it distinguishes that which is the property of the genus from that which is peculiar to the individual, and no proof is correct unless founded on the former; the intellect further determines whether certain qualities of a thing are essential or non-essential. Imagination has none of these functions. It only perceives the individual, the compound in that aggregate condition in which it presents itself to the senses; or it combines things which exist separately, joins some of them together, and represents them all as one body or as a force of the body. Hence it is that some imagine a man with a horse's head, or with wings, etc. This is called a fiction, a phantasm; it is a thing to which nothing in the actual world corresponds. Nor can imagination in any way obtain a purely immaterial image of an object, however abstract the form of the image may be. Imagination yields, therefore, no test for the reality of a thing." Further (ibid. II, 36) it is stated that part of the functions of the imagination is to retain im- pressions by the senses, to combine them, and chiefly to form images. The most perfect developement of the imaginative faculty results in prophecy. See infra, p. 47, and n. 3. a The Mutakallimun were a sect of dogmatic or religious philosophers who tried to harmonize Mohammedan theology with Aristotelian philosophy. Starting with the "word of God" (kaJdm, A6-yos), as contained in the Koran, 42 THE ETHICS OF MAIMONIDES have fallen into grievous and pernicious error, as a result of which their false theories form the corner-stone of a sophistical system which divides things into the necessary, the possible, and the impossible; so that they believe, and have led others to believe, that all creations of the imagination are possible, not having in mind, as we have stated, that this faculty may at- tribute existence to that which cannot* possibly exist. 1 The appetitive is that faculty by which a man desires, or loathes a thing, and from which there arise the following they endeavored to reconcile revelation with philosophy. I. T., in his Glossary of Strange Words, harshly criticizes them as "a sect of pseudo- scientists without wisdom." T. J. De Boer says of their system of philo- sophy, "An assertion, expressed in logical or dialectic fashion, whether verbal or written, was called by the Arabs, generally, but more particularly in religious teaching Kalam (A6yoj), and those who advanced such assertions were called Mutakallimun. The name was transferred from the individual assertion to the entire system, and it covered also the intro- ductory, elementary observations on Method, and so on. Our best de- signation for the science of the Kalam is 'Theological Dialectics' or simply 'Dialectics', and in what follows we may translate Mutakallimun by 'Dialecticians'," Geschichte der Philosophic im Islam, Stuttgart, 1901, p. 43 ff.; Eng. ed., London, 1903, pp. 42-43. To M. we are indebted for a knowledge of the details of the system of the Mutakallimun, which he describes in a masterly way in his famous attack on the Kalam (Moreh, I, 71 76). He is vehemently opposed to them, not because of the views they held in regard to the universe and God, many of which coincided with his own, but on account of the method they pursued in arriving at their conclusions. On the Mutakallimun, and the Kalam, see Yehudah ha-Levi, Cuzari, c. V; Munk, Melanges, pp. 311-312, 318 if.; idem, article Arabes, in Dictionnaire des Sciences philosophiques ; idem, Notice sur R. Saadia Gaon, p. 156 ff.; idem, Guide, I, p. 335, n. 2; Steinschneider, Heb. Lit., p. 117; idem, HUb., p. 415; Kaufmann, Attributenlehre, see index; M. Gut- mann, Das Religionsphil. Syst. d. Mutakallimun nach der Berichte des Mai- mun, Leipzig, 1885; Ludwig Stein, in AGPh., vol.' XI, pp. 330-334; Schreiner, Der Kalam in der judischen Literatur, Berlin, 1895; S. Horo- vitz, in ZDMG, 57, p. 177 ff.; I. Goldziher, Vorlesungen uber den Islam, (Heidelberg, 1910), p. 100 f.; 127 f.; 129; 172 f.; 177 f.; etc. 1 Cf. Moreh, I, 73, Tenth Proposition, in which M. describes the theory of admissibility of the Mutakallimun, which forms the principal support of their doctrine (n&Dn lies inn irror IPX rrann n NTI rrwn nonpnn D^aion). Everything conceived by the imagination, they maintain, is ad- mitted as possible. Cf., also, ibid., I, 49; III, 15. See Scheyer, Psychol. Syst. d. Maim., pp. 12-13; Munk, Guide, I, p. 400, n. 2. THE EIGHT CHAPTERS I 43 activities: the pursuit of an object or flight from it, inclination and avoidance, anger and affection, fear and courage, cruelty and compassion, love and hate, and many other similar psychic qualities. 1 All parts of the hody are subservient to these ac- tivities, as the ability of the hand to grasp, that of the foot to walk, that of the eye to see, and that of the heart to make one bold or timid. Similarily, the other members of the body, whether external or internal, are instruments of the appetitive faculty.* Reason, that faculty peculiar to man, enables him to under- stand, reflect, acquire knowledge of the sciences, and to discriminate between proper and improper actions. 3 Its functions are partly practical and partly speculative (theoretical), the practical being, in turn, either mechanical or intellectual. By means of the spe- culative power, man knows things as they really are, and which, by their nature, are not subject to change. These are called the sciences 4 in general. The mechanical power is that by onp&n, psychic accidents. Cf. Moreh, I, 51. "It is a self- evident fact that the attribute is not inherent in the object to which it is ascribed, but it is superadded to its essence, and is consequently an ac- cident." See, also, ibid., I, 73. Fourth Proposition. With M.'s description of the appetitive faculty compare that of al-Farabi, in niNSDJn JY6nrn, p. 2: i ,UDD man? 1 lain ppanso rvaruMn rmwnnn ,T.T na w ton m-njnsm nsnvn ,na'm wnm ,nanm n:n IT.T iai ,inp'riT i ,inDK&n IN irnrv .Bjn npa nBn nw&mm nmoNm ,pvn warn ,]inttani 2 Cf. Moreh,I,46 . tfsan m^s^ D^D D^ID "o-'isni nno nmjn nnx non 0^12 o^an 'D1 niB^nnDn. All the organs of the body are employed in the various actions of the soul. Cf. Aristotle, De Anima, III, 10, ed. Hicks, pp. 152 and 153. 3 Cf. Millot ha-Higgayon, c. XIV (beg.) : "The word dibbur as used by former philosophers of cultured nations, is a homonym having three significations. In the first place, it is used to designate that power peculiar to man by which he forms conceptions, acquires a knowledge of the sciences, and differentiates between the proper and the improper. This is called the reasoning faculty or soul." Cf. Ibn Daud, Emunah Ramah, I, 6. 4 CLEth.Nic., VI, 3: "What science is is plain from the following con- siderations, if one is to speak accurately, instead of being led away by resemblances. For we all conceive that what we scientifically know cannot be otherwise than it is So, then, whatever comes within the 44 THE ETHICS OF MAIMONIDES which the arts, such as architecture, agriculture, medicine, and navigation are acquired. 1 The intellectual power is that by which one, when he intends to do an act, reflects upon what he has premeditated, considers the possibility of performing it, and, if he thinks it possible, decides how it should be done.2 This is all we have deemed it necessary to say in this regard concerning the soul. Know, however, that the soul, whose facul- ties and parts we have described above, and which is a unit, may be compared to matter in that it likewise has a form, which is reason. If the form (reason) does not communicate its impression to the soul, then the disposition existing in the soul to receive that form is of no avail, and exists to no purpose, as Solomon says, "Also in the want of knowledge in the soul there is nothing good". 3 This means that if a soul has not range of science is by necessity, and therefore eternal because all things are so which exist necessarily and all eternal things are without be- ginning, and indestructible." 1 Of. Millot ha-Higgayon, loc. cit.: ibw *)np& DB> n^npn to nsK^O Dwm neon to itp"i ,DTOs6Dn nwem to to p Di ini^S'i mvp neon to to ,-DNbei ]nb nfivw ni rvasnm nniano nnx to ixip^i ,mv9 naxbc K'-BiDi^sn. Of., also, Eth. Nic. VI, 4, on "Art." 2 With M.'s definition of the rational faculty compare that of al-Farabi (niNSDin nibnnn, p. 2) : Dos^oni nmann mxn \w n n in inon nani. See Rosin, Ethik, p. 47, n. 4; Kaufmann, Attributenlehre, p. 398, and note 60. On this faculty and its functions, see Scheyer, Psychol. Syst. d. Maim., pp. 14-29; Rosin, Ethik, pp. 49-51, and Wolff, Acht Capitel, p. 7, n. 1. The following scheme will elucidate the divisions of the functions of the rational faculty, according to M. Reason Ctopn nan ,nmn nsn ,rn:non ts>Bjn ; Ar. Practical ("WD; Ar."^ey) Theoretical Oil"? ^n-'iv Mechanical (ni2no nDS^a Intellectual ("atyntt ; Sciences (nitsDn; Ar. Dito); ^"IWD rott'jO; Ar. Ar. "3,10) Architecture, etc. Prov. XIX, 2. THE EIGHT CHAPTERS I 45 attained a form but remains without intelligence, its existence is not a good one. 1 However, this is not the place for us to discuss such problems as that of form, matter, and the number of different kinds of intelligence, and their means of acquisition; 2 nor is it necessary for what we have to say concerning the subject of ethics, but is more appropriately to be discussed in the Book on Prophecy, which we mention (elsewhere). 3 Now I conclude this chapter, and begin the next. 1 M. considers matter and form in the Aristotelian sense. The prin- cipia of all existing, transient things are matter, form, and the absence of a particular form (Moreh, I, 17). Matter (ittin ,fnNB, ^ 6X17) consists of the underlying, basic substance of a thing, which has a potential but not a real existence, its true nature consisting in the property of never being without a disposition to receive a form (ibid., Ill, 8). Every sub- stance is endowed with a form (mis, finis, TO etSos), or incoporeal being (ibid., II, 12), by means of which that substance is what it is. That is, through form that which is potentially in existence comes into real exi- stence (Aristotle, Physics, II, 3; Metaphysics, I, 3), and upon it the reality and essence of a thing depend. When the form is destroyed, the thing's existence is terminated (Moreh, III, 69). As soon as a substance has received a certain form, the absence or privation (Twnn, ms^N) of that form which it has just received has ceased, and it is replaced by the privation of another form, and so on with all possible forms (ibid., I, 17). Of. Aristotle, Physics, I, 5-7; also )n nil, c. IX. Matter is constantly seeking to cast off the form it has in order to receive another, and so form does not remain permanently in a substance. M. aptly compares matter to a faithless wife, who, although not being without a husband, continually seeks another man in his place (Moreh, III, 8). The soul, according to Aristotle, is the form of the body which, as matter, has merely a potential- ity for existence. See supra, p. 37, n. 2. He says, "It must follow, then, that soul is substance in the sense that it is the form of a natural body having in it the capacity of life." (De Anima, II, 1, ed. Hicks, pp. 48 and 49). M. agrees with this, and says in Tesode ha-Torah, IV, 8. "The soul of all flesh is its form which God has given it." The human soul, however, needs in turn a form in order that it may become a reality. The soul's form is, as M. states here, reason (^3tf, ^pP, vovi), or more definitely the acquired reason (napan bst?; see Scheyer, Psychol. Syst. d. Maim., c. Ill; also p. 59, note E; p. 65 ff., especially p. 66), and it this that makes man what he is. Cf. Moreh, I, 7. "It is acknowledged that a man who does not possess this form, is no man." 2 See Moreh, I, 68; Scheyer, ibid., c. II, c. Ill, and especially Munk, Guide, I, pp. 304-308, note. 3 In Perek Helek, Seventh Article of Faith (Holzer, Dogmenlehre, p. 24; 46 I. Friedlaender, Arabic Writings of M., p. 32), M. mentions his intention of writing a Book on Prophecy and a Book of Harmony (ifflN PP3K "p'B^ si 13 porno "iw nNttan nans IN wro 11 i rwnn wiTsa DK iDipe^), for the purpose of elucidating the exoteric lessons of the prophets and of the Midrashim. After having started, however, he abandoned this intention, and later incorporated the material for the Book on Prophecy in the Moreh, Part II, in chapters 32 to 48, and that of the Book of Harmony (HBD TTKIOTin) he scattered throughout the Moreh. See Moreh, I, Introd.; Bloch, Charakteristik und Inhaltsangabe des Moreh Nebuchim, in Moses ben Maimon, I, pp. 7, 8 and 15. CHAPTER II CONCERNING THE TRANSGRESSIONS OF THE FACULTIES OF THE SOUL AND THE DESIGNATION OF THOSE FACULTIES WHICH ARE THE SEAT OF THE VIRTUES AND THE VICES t KNOW that transgressions and observances of the Law have their origin only in two of the faculties of the soul, namely, the sensitive 2 and the appetitive, and that to these two faculties alone are to be ascribed all transgressions and observances. The faculties of nutrition and imagination do not give rise to observance or transgression, for in connection with neither is there any conscious or voluntary act. That is, man cannot consciously suspend their functions, nor can he curtail any one of their activities. The proof of this is that the functions of both these faculties, the nutritive and the imaginative, continue to be operative when one is asleep, which is not true of any other of the soul's faculties. 3 1 For a discussion of the contents of this chapter, see Scheyer, Psychol. Syst. d. Maim., p. 102 ff. ; Jaraczewski, ZPhKr., XL VI p. 10; and Rosin, Ethik, p. 54 ff. On the title, see Hebrew text, c. II, p. 14, n. 1 and 2. J In ascribing transgressions and observances to the faculty of sensation, M. differs from Aristotle who asserts that sense is the originating cause of no moral action, since brutes, too, are possessed of sense-, but are in no ways partakers of moral actions (Eth. Nic., VT, 2). M., however, draws a distinction between the sensitive faculty of man and that of animals. Sen- sation as applied to man and beast is a honionymous term, the sensitive faculty of man being different from that of all other animate beings. See supra, c. I, pp. 39 40. 3 M. differs from al-Farabi who ascribes participation in moral and im- moral acts to all the faculties of the soul (rrtiTCDin rv6nnn, p. 35 ff.). The 48 THE ETHICS OF MAIMONIDES As regards the rational faculty, uncertainty prevails (among philosophers) *, but I maintain that observance and transgression may also originate in this faculty, in so far as one believes a true or a false doctrine, though no action which may be de- signated as an observance or a transgression results there- from. 2 Consequently, as I said above, these two faculties (the latter, however, does not consider nutrition to be one of the faculties. Abraham ibn Daud, including nutrition among the soul's faculties, allots to each a cardinal virtue (Emunah Ramah, III, p. 110). Aristotle excludes the imagination as one of the faculties directly affecting the performance of virtues, but considers it as producing movement through the agency of appetency (De Anima, III, 10). M., later, departs somewhat from the view he holds in the Perdkim regarding the imagination, and, in agreement with Aristotle, considers it to be bound up indirectly, through the appeti- tive faculty, with conscious activity (see Scheyer, ibid., pp. 98, and 105). This is the sense of the passage in Moreh, II, 4, where he states that animate beings move either by instinct (P3B considered equivalent to PO "niynttn), or by reason. Instinct he defines as the intention of an animate being to approach something agreeable, or to shun something disagreeable, as, for instance, to approach water on account of thirst, or to avoid the sun on account of its heat. He, then, goes on to say that it makes no difference whether the thing really exists or is imaginary, since the ima- gination of something agreeable or of something disagreeable likewise causes the animate being to move (Tin D"J SjmrY 1 nwty noi 1J33 Nintf ntt JV&13 "O). Furthermore, in Moreh, II, 12, he declares that all defects in speech or character are either the direct or indirect work of the imagination (*?3 '3 \hy& nriN -jt?3 IN pnsin bj?s Kin rmea IN -121:1 pnon). In regard to prophecy, M. lays great stress upon the imagination (ibid., II, 35), considering pro- phecy to be the most perfect development of the imaginative faculty. During sleep this faculty is the same as when it receives prophecy, except that when asleep the imagination is not fully developed, and has not reached its highest perfection. See supra, c. I, p. 41, n. 1. 1 See Rosin, Ethik, p. 55, n. 1. 2 Of. Moreh, II, 4, "But even a being that is endowed with the faculty of forming an idea, and possesses a soul with the faculty of moving, does not change its place on each occasion that it forms an idea; for an idea alone does not produce motion, as has been explained in (Aristotle's) Meta- physics. We can easily understand this, when we consider how often we form ideas of certain things, yet do not move towards them, though we are able to do so ; it is only when the desire arises for the thing imagined that we move in order to obtain it." Cf. De Anima III, 10. The same thought is expressed in Eth. NIC. VI, 2, "And so since moral virtue is a THE EIGHT CHAPTERS II 49 sensitive and the appetitive) alone really produce transgressions and observances. Now, as for the virtues, they are of two kinds, moral and intellectual, with the corresponding two classes of vices. 1 The intellectual virtues belong to the rational faculty. They are (1) wisdom, which is the knowledge of the direct and indirect causes of things based on a previous realization of the existence of those things, the causes of which have been investigated; 2 (2) rea- son, consisting of (a) inborn, theoretical reason, that is, axioms, 3 (b) the acquired intellect,* which we need not discuss here, and disposition exercising choice, and choice is will consequent on deliberation, the reason must be true and the will right to constitute good choice, and what the reason affirms the will must pursue . . . But operation of the in- tellect by itself moves nothing, only when directed to a certain result i. e. exercised in moral action . . ." See Scheyer, ibid., p. 103 104; and Rosin, Ethik, p. 56, n. 2. i Cf. Eth. Nic., (ofxrcu -finical and diavorjriKai) I, 11 (end); II, 1 ; VI, 2; Eude- mian Ethics, II, 1 ; Millot ha-Higgayon, c. XIV (nvnim ni!?jm nrmn rtbyti). s Wisdom (n3n), according to M., is used of four different things (Moreh, III, 54). It denotes (1) the knowledge of those truths which lead to the knowledge of God, (2) the knowledge of any workmanship, (3) the acquisition of moral principles, and (4) cunning and subtlety. In Moreh, I, 69, where M. demonstrates that God is the Primal Cause, in agreement with Aristotle (Physics, II, 7), he asserts that everything owes its origin to four causes, the substance, the form, the agens (^JHB), and the final cause (rpbsn). These are sometimes direct (D^"lp), and sometimes indirect (D^pim), though each in itself is a cause (rfov or mo, corresponding to Ar. <*-X* and *_-*-^M>; alrla, atnov. Cf. Munk, Guide, I, p. 313, n. 1.) 8 Literally, first impressions (fiWBWin rflbSBflOn; Ar. !?lit!?N rtN^pJJD; apxai rQ>v airoSfiKT&v a&6fjMTa, intelligibilia prima), which are fundamental principles or axioms that would need no proof even though man were left in his primitive state (Moreh, I, 51), and which are explained by common sense. There are four kinds of knowledge which need no demonstration, one of them being the knowledge of axioms, as, for instance, that the whole is greater than a part, that two is an even number, that two things equal to the same thing are equal to each other (Millot ha-Higgayon, c. XIV), and that one cannot both affirm and deny a thing. See Scheyer, note to Moreh, I, 51. Cf. Eth. Nic., VI, 6 on Intuitive Apprehension; Scheyer, Psychol. Syst. d. Maim., p. 16 17; and Munk, Guide, I, p. 128, n. 3. * For the definition and description of the acquired intellect (HipiH bys or bSNin mpin hytl; Ar. IXSnoobN hpvhx, vow pn ntfi nbjrotf 71D1 D^NPBtsrn |D Dnynsn p ninp 1 ? D^JP on. See Munk, Guide, I, p. 336, n. 1. On Saadia's relation to the Kalam, see Kaufmann, Hid., p. 3, n. 5, et al. 78 THE ETHICS OF MAIMONIDES sanguinuous marriages. 1 These, and similar enactments are what Q-od called "my statutes" (Tllpn), which, as the Rabbis say are "statutes which I (God) have enacted for thee, which thou hast no right to subject to criticism, which the nations of the world attack and which Satan denounces, as for instance, the statutes concerning the red heifer, the scapegoat, and so forth". 2 Those transgressions, however, which the later sages called rational laws are termed commandments (filSfi), as the Rabbis explained. 3 It is now evident from all that we have said, what the trans- gressions are for which, if a man have no desire at all, he is on a higher plane than he who has a longing, but controls his passion for them; and it is also evident what the transgres- sions are of which the opposite is true. It is an astonishing fact that these two classes of expressions should be shown to be compatible with one another, but their content points to the truth of our explanation. This ends the discussion of the subject-matter of this chapter. 1 See Rosin, Ethik, p. 94, n. 4. 5 Yoma, 67 b: laro^ Kin p nroj vb N^NP D-nai its>n ^SPD n ]xr\ wn new *npn nx[i] on ro*oi toil D"DT ni3Bt?i nmj? 'I'pii nit mias? ]n V?i titsw niyoto Tin nVoN )n i^i jn^p p-^o ntoyn ntDixi on^s? :TB>D jtstww OH f n "OK itti^ iiD'jn en inn n^o noNn wnts'i nbnts>n wvn j?n^n ninoi noy ]na imnV nwi ^bl 1^1 vnppn 'n. 3 Of. Eth. Nic., V, 10, where the "just" is spoken of as of two kinds, the natural and the conventional, the former corresponding to "command- ments" (niSD), and the latter to "statutes" (D'pn). The former, says Aristotle, have everywhere the same force, while the latter may be this way or that way indifferently, except after enactment, being, in short, all matters of special decree, such as, for instance, the price of a ransom being fixed at a mina, or sacrificing a goat instead of two sheep, etc. M. discusses the nature of the commandments in Moreh, III, 26. He makes, as here, a distinction between commandments whose object is generally evident, such as the prohibition of murder, theft, etc., and those whose object is not generally clear, such as the prohibition of wearing garments of wool and linen, boiling milk and meat together, etc. The former he calls judgments (D S B2D, termed niSB here), and the latter he designates statutes or ordinances (n^pn). See Scheyer, Dalalat al Haiirin, Part III (Frankfurt am Main, 1838), p. 178, n. 2; and Lazurus, Ethics, I, pp. 118-119. CHAPTER VII CONCERNING THE BARRIER (BETWEEN GOD AND MAN) AND ITS SIGNIFICATION* MANY passages are found in the Midrash, the Haggadah, and also the Talmud, which state that some of the prophets beheld God from behind many barriers, and some from behind only a few, according to the proximity of the prophet to Him, and the degree of his prophetic power. 2 Consequently, the Rabbis said that Moses, our teacher, saw God from behind a single, clear, that is transparent, partition. As they express it, "He (Moses) looked through a translucent specularia" . 3 Spe- cularia is the name of a mirror made of some transparent body like crystal or glass, as is explained at the end of Tractate i For a discussion of the contents of this chapter, see Jaraczewski, ZPhEr, XL VI, pp. 1415; Rosin, Ethik, p. 113 ff., and Graetz (Eng. ed.), vol. Ill, pp. 483-484 on M.'s views on prophecy. J For a detailed discussion of prophecy, see Moreh, II, 32-48. See supra, c. I, p. 45, n. 3. See also Bloch, Charakteristik und Inhaltsangabe des Moreh Nebuchim, in Moses ben Maimon, I, pp. 35-39. 3 Yebamot, 49 b: Sanoi ivm na ,;rv& nrtw N^pBDto ibanoi owaan ba nvxan N^pBDKa. Cf. also Leviticus Rabbah, I. In Perek Helek, M. describes the four points in which the prophecy of Moses was distin- guished from^that of the other prophets. See Holzer, Dogmenlehre, pp. 24-25. Cf. also Mishneh Torah, Sefer Madda, I, 7, 6; Moreh, I, Introduction (beg.), and II, 35. 4 The passage in his commentary on Kelim, XXX, 2 to which M. refers is as follows : mania r6o ^s Kim v-vinNO mtrh new i noaen s n tr-^pBOK nKT 1 h 'i^BD ian |fi i ix^a \o i rvaiam in noaon mn nT nn ( TI pen n ne Tnan noaen n^eann inpM "nKn vujr ^j> nT ^ |a n"j>ie riwna toon ns ^>j? iai mon N-n^p&DK vnina nan ninn nona in ie msn ityB na n^an ^j? *pan s iian i ni mun '3XT K^ 'a nta pan^ na laa. Specularia (Lat.) = windowpanes, a window. Job 28,17, rvaiat, glass = ^j3SDX (Ta^Mm). Cf. Sukkah, 45 b; Gen. Rabbah, sect. 91; etc. 80 THE ETHICS OF MAIMONIDES Let me now explain the above statement. In accordance with what we have made clear in Chapter II, virtues are either intellectual or moral. Similarly, vices are intellectual, as ignorance, stupidity, and want of understanding; or they are moral as inordinate lust, pride, irascibility, anger, impudence, ava- rice, and many other similar defects, a list of which we have given and explained in Chapter IV. Each of these defects is as a partition separating man from God, the Most High. This is what the prophet meant when he said, "But your iniquities have ever made a separation between you and your God"; 1 which means that our sins which, as we have said, are the evil qualities are the partitions which separate us from God. 2 Know, then, that no prophet received the gift of prophecy, unless he possessed all the mental virtues and a great majority of the most important moral ones. So, the Eabbis said, "Pro- phecy rests only upon the wise, the brave, and the rich". 3 By the word "wise", they undoubtedly refer to all the mental per- fections. By "rich", they designate the moral perfection of contentment, for they call the contented man rich, their de- finition of the word "rich" being, "Who is rich? He who is contented with his lot", 4 that is, one who is satisfied with what fortune brings him, and who does not grieve on account of things which he does not possess. Likewise, "brave" stands for a moral perfection; that is, one who is brave guides his faculties in accordance with intelligence and reason, as we have shown in Chapter V. The Rabbis say, "Who is brave? He who subdues his passions". 5 1 Isa. LIX, 2. 2 On man's nearness to God being determined by the conduct of man, and God's removal from the earth by sin, see Schechter, Some Aspects of Rabbinic Theology, pp. 33, 83, 232-3, 241. 3 Nedarim, 38 a; Shabbat, 92 a: !?W1 nwi TQJ DDn h* tib* mw narstwi v nwp. Of. Moreh, II. 32. * Abot, IV, 1. 5 Ibid., IV, 1. See, also, Yesode ha-Torah, VII, 1, for an account of the characteristics necessary for a prophet. Cf. Moreh, II, 36, and III, 51, where M. briefly describes those who form the class of prophets as directing all their minds to the attainment of perfection in metaphysics, devoting themselves entirely to God, and employing all their intellectual faculties in the study of the universe, in order to derive a proof for THE EIGHT CHAPTERS VII 81 It is not, however, an indispensable requirement that a prophet should possess all the moral virtues, and be entirely free from every defect, for we find that Scripture testifies in reference to Solomon, who was a prophet, that "the Lord ap- peared to Solomon in Gibeon", 1 although we know that he had the moral defect of lust, which is plainly evident from the fact that he took so many wives, a vice springing from the disposition of passion which resided in his soul. It plainly says, "Did not Solomon sin by these things?" 2 Even David a prophet, according to the words, "To me spoke the Rock of Israel" 3 we find guilty of cruelty, and, although he exercised it only against the heathens, and in the destruction of non- believers, being merciful towards Israel, it is explicitly stated in Chronicles that God, considering him unworthy, did not permit him to build the Temple, as it was not fitting in His eyes, because of the many people David caused to be killed. So, God said to him, "Thou shalt not build a house to my name, because much blood hast thou shed". 4 We find, also, that Elijah gave vent to his anger, and although he did so only against unbelievers, against whom his wrath blazed up, the sages declared that God took him from the world, saying to him, "He who has so much zeal as thou hast is not fit to guide men, for thou wilt destroy them". 5 Likewise, we find that Samuel feared Saul, and that Jacob was afraid to meet Esau. These and similar characteristics were so many partitions between the prophets (peace be unto them !) and God. He of them who had two or three qualities which did not maintain the proper medium, as is explained in Chapter IV, is said to have seen God from behind two or three partitions. Thou must not be surprised to learn, however, that a few moral imperfections lessen the degree of prophetic inspiration; in fact, we find that some moral vices cause prophecy to be entirely withdrawn. Thus, for instance, wrath may do this, as our the existence of God, and to learn in every way possible how God rules things. i I K. Ill, 5 2 Neh. XIII, 26. * II Sam. XXIII, 3. I Ch. XXII, 8. s Sanhedrin, 113 a. F 82 THE ETHICS OF MAIMONIDES Rabbis say, "If a prophet becomes enraged, the spirit of pro- phecy departs from him". 1 They adduce proof for this from the case of Elisha, from whom, when he became enraged, pro- phecy departed, until his wrath had subsided, at which he ex- claimed, "And now bring me a musician!" 2 Grief and anxiety may also cause a cessation of prophecy, as in the case of the patriarch Jacob who, during the days when he mourned for Joseph, was deprived of the Holy Spirit, until he received the news that his son lived, whereupon Scripture says, "The spirit of Jacob, their father, revived", 3 which the Targum* renders, "And the spirit of prophecy descended upon their father, Jacob". The sages, moreover, say, "The spirit of prophecy rests not upon the idle, nor upon the sad, but upon the joyous". 5 When Moses, our teacher, discovered that there remained no partition between himself and God which he had not removed, and when he had attained perfection by acquiring every possible moral and mental virtue, he sought to comprehend God in His true reality, since^. there seemed no longer to be any hindrance thereto. He, therefore, implored of God, "Show me, I beseech Thee, Thy glory". 6 But God informed him that this was im- possible, as his intellect, since he was a human being, was still influenced by matter. So, God's answer was, "For no man can see me and live". 7 Thus, there remained between Moses and his comprehension of the true essence of God only one trans- parent obstruction, which was his human intellect still resident i Pesahim 66 b. Cf. Moreh, II, 36 (end). II K. Ill, 15. See Pesahim 117 a. 3 Gen. XLV, 27. 1 M. attached a great deal of importance to the Targum of Onkelos in the elucidation of many biblical passages, and refers to it many times in the Moreh. In Moreh, I, 27, he speaks of Onkelos, the proselyte, as being thoroughly acquainted with the Hebrew and Chaldaic languages. See Frankel, Hodegetik, p. 322, and Bacher, Die Bibelexegese Moses Maimunis, pp. 38-42. 5 Shabbat, 30 b; Pesahim, loc. cit.: tibi fi^s ^no vh mi ru'stwi yw im -pflo b n^eo nnm -pro vb N-I nibp -pro "?i pint? -pro *6i nusj? hvf nnD. Cf. Moreh, II, 36 (end). Ex. XXXIII, 18. 7 ibid., XXXIII, 20. THE EIGHT CHAPTERS VII 83 in matter. God, however, was gracious in imparting to him, after his request, more knowledge of the divine than he had previously possessed, informing him that the goal (he sought) was impossible of attainment, because he was yet a human being. 1 The true comprehension of God, Moses designates by the term "beholding the Divine face", for, when one sees another person face to face his features become imprinted upon the mind, so that one will not confuse him whom he has seen with others; whereas, if he sees only his back, he may possibly recognize him again, but will more probably be in doubt, and confuse him with others. Likewise, the true comprehension of God is a conception of the reality of His existence fixed in the mind (of the knower) which, as concerns this existence, is a conception not shared by any other being; so that there is firmly implanted in the mind of the knower a knowledge of God's existence absolutely distinct from the knowledge the mind has of any other being (that exists). It is impossible, however, for mortal man to attain this high degree of comprehension, though Moses (peace be unto him) almost, but not quite, reached it, which thought is expressed by the words, "Thou shalt see my back parts". 2 I intend more fully to discuss this subject in my Book on Prophecy.* So, since the sages (peace be unto them) knew that these 1 The corporeal element in man is a screen and partition that prevents him from perceiving abstract ideals, as they are. It is absolutely impossible for the human mind to comprehend the Divine Being, even though the corporeal element were as pure as that of the spheres. The Scriptural passages Ps. XCVII, 2 and XVIII, 12 express in figurative language this idea, that, on account of our bodies, we are unable to comprehend God's essence (Moreh, III, 9). Ex. XXXIII, 23. Cf. Yesode ha-Torah, I, 10. "But my face shall not be seen" (Ex. XXXIII, 23) means that*God's true existence, as it is, cannot be comprehended (Moreh, I, 37), and "thou shalt see my back" (Ex. loc. cit.) signifies that!; God allowed Moses to see that which follows Him, is similar to Him, and is the result of the Divine Will, i. e., all things created by God (Moreh, I, 39). Cf. also Moreh, I, 21 and 54. See, on the interpretation of "my back" ('inN) and "my face" ("iB), Kaufmann, Attributenlehre, p. 405, and n. 72. 3 See supra c. I, p. 45 n. 3. F * 84 THE ETHICS OF MAIMONIDES two classes of vices, that is, the mental and the moral, separated man from God, and that according to them the rank of the prophets varied, they (the Rabbis) said of some of their own number, with whose wisdom and morality they were ac- quainted, "It is fitting that the spirit of God should rest upon them as it did upon Moses, our teacher". 1 Do not, however, mistake the intention of the comparison. They did, indeed, compare them with Moses, for they were far (God forbid!) from giving them equal rank. In the same way they speak of others, characterizing them as being "like Joshua". This is what we intended to explain in this chapter. 1 Sukkah, 28 a; Baba Batra, 134 a. See Kosin, Ethik, p. 114, n. 5. CHAPTER VIII CONCEKNING THE NATURAL DISPOSITION OF MAN t IT is impossible for man to be born endowed by nature from his very birth with either virtue or vice, just as it is im- possible that he should be born skilled by nature in any part- icular art. It is possible, however, that through natural causes he may from birth be so constituted as to have a predilection for a particular virtue or vice, so that he will more readily practise it than any other. 2 For instance, a man whose natural constitution inclines towards dryness, whose brain matter is clear and not overloaded with fluids, finds it much easier to learn, remember, and understand things than the phlegmatic man whose brain is encumbered with a great deal of humidity. But, if one who inclines constitutionally towards a certain excellence is left entirely without instruction, and if his faculties are not stimulated, he will undoubtedly remain ignorant. On the other hand, if one by nature dull and phlegmatic, possessing an abun- dance of humidity, is instructed and enlightened, he will, though with difficulty, it is true, gradually succeed in acquiring know- ledge and understanding. In exactly the same way, he whose blood is somewhat warmer than is necessary has the requisite 1 The title applies only to the first part of the chapter which is mainly a discussion of human free will, and is be supplemented by parts of M.'s Commentary on Abot, by H. Teshubah, V and VI, and Moreh, III, 16 21. On the contents of this chapter, see Jaraczewski, ZPhKr, XL VI, pp. 15 15; and Rosin, Ethik, p. 62 ff. 2 Of. Eth. Nic., II, 1, "The virtues, then, come to be in us neither by nature nor in despite of nature, but we are furnished with a capacity for receiving them, and are perfected in them through custom". This applies to nations as well as to individuals; see Pirke Mosheh, c. XXV, fol. 53 a. 86 THE ETHICS OF MAIMONIDES quality to make of him a brave man. Another, however, the temperament of whose heart is colder than it should be, is naturally inclined towards cowardice and fear, so that if he should be taught and trained to be a coward, he would easily become one. If, however, it be desired to make a brave man of him, he can without doubt become one, providing he receive the proper training which would require, of course, great exertion. I have entered into this subject so thou mayest not believe the absurd ideas of astrologers, who falsely assert that the con- stellation at the time of one's birth determines whether one is to be virtuous or vicious, the individual being thus necessarily compelled to follow out a certain line of conduct. We, on the contrary, are convinced that our Law 1 agrees with Greek philosophy, which substantiates with convincing proofs the con- tention that man's conduct is entirely in his own hands, that no -compulsion is exerted, and that no external influence is brought to bear upon him that constrains him to be either virtuous or vicious, except inasmuch as, according to what we have said above, he may be by nature so constituted as to find it easy or hard, as the case may be, to do a certain thing; but that he must necessarily do, or refrain from doing, a certain thing is absolutely untrue. 2 Were a man compelled to act ac- Of. Moreh, HI, 17, Fifth Theory. 1 Saadia was the first Jewish philosopher to dwell at length upon the question of free will (Emunot we-Deot, III), being influenced by the dis- cussions of Arabic theologians, although Philo, who generally followed the system of the Stoics, professed a belief in this doctrine (Quod Deus Sit Immutabilis, ed. Mangey, p. 279). He was followed by Bahya (Hobot ha-Lebabot, III, 8); Ibn Zaddik ('Olam Raton, p. 69, ed. Jellinek, Leipzig, 1854); Yehudah ha-Levi (Cuzari, pt. V, ed. Cassel, p. 418); Abraham Ibn Ezra ( Yesod Morah, VII); and Ibn Baud (Emunah Bamah, p. 96, ed. Weil, Frankfurt a. M., 1842). For references to passages in M.'s works where he discusses free will, see p. 85 n. 1. M. undoubtedly had Eth. Nic. Ill in mind when he said that "Our Law agrees with Greek philosophy". See especially Eth. Nic. Ill, 5. 7, where are found the following statements, "So it seems as has been said, that man is the originator of his actions", and "if it is in our power to do and to forbear doing what is creditable or the contrary, and these respectively constitute the being good or bad, then the being good or vicious characters is in our power". See Rosin, THE EIGHT CHAPTERS VIII 87 cording to the dictates of predestination, then the commands and prohibitions of the Law would become null and void, and the Law would be completely false, since man would have no freedom of choice in what he ; does. Moreover, it would be use- less, in fact absolutely in vain, for man to study, to instruct, or attempt to learn an art, as it would be entirely impossible for him, on account of the external force compelling him, ac- cording to the opinion of those who hold this view, to keep from doing a certain act, from gaining certain knowledge, or from acquiring a certain characteristic. Reward and punishment, too, would be pure injustice, both as regards man towards man, and as between God and man. 1 Suppose, under such conditions, that Simeon should kill Reuben. Why should the former be punished, seeing that he was constrained to do the killing, and Reuben was predestined to be slain? How could the Almighty, who is just and righteous, chastise Simeon for a deed which it was impossible for him to leave undone, and which, though he strove with all his might, he would be unable to avoid? If such were the true state of affairs, all precautionary measures, such as building houses, providing means of subsistence, fleeing when one fears danger, and so forth, would be absolutely use- less, for that which is decreed beforehand must necessarily happen. This theory is, therefore, positively unsound, contrary to reason and common sense, subversive of the fundamental principles of religion, and attributes injustice to God (far be it from Him!). In reality, the undoubted truth of the matter is that man has full sway over all his actions. If he wishes to do a thing, he does it; if he does not wish to do it, he need not, without any external compulsion controlling him. Therefore, God very properly commanded man, saying, "See I have set before thee this day life and the good, death and evil .... therefore choose thou life", 2 Ethik, p. 5, n. 4, and p. 66, n. 1. Consult on this subject I. Broyde, in J. E; vol. V, art. Free Will, and works mentioned there ; Wolff, Acht Ca- pitel, Excursus, III, pp. 84 85; and Cohen, Characteristik, etc., in Moses ben Maimon, I, p. 76. 1 M. mentions the same argument in the Moreh, but it had often been advanced before him. See Rosin, Ethik, p. 67, n. 2. 2 Deut. XXX, 15. 19. Cf. H. Teshubah, V, 3. 88 THE ETHICS OF MAIMONIDES giving us, as regards these, freedom of choice. Consequently, punishment is inflicted upon those who disobey, and reward granted to the obedient, as it is said, "If thou wilt hearken", and "If thou wilt not hearken". 1 Learning and teaching are also necessary, according to the commands, "Ye shall teach them to your children", 1 * "and ye shall do them and observe to do them", 2 and, similarly, all the other passages referring to the study of the commandments. It is also necessary to take all the precautionary measures laid down in the Law, such as, "Thou shalt make a battlement for thy roof; that thou bring not blood upon thy house", 3 "lest he die in the battle", 4 "wherein shall he sleep?" 5 , and "no man shall take to pledge the nether or the upper millstone", 6 and many other passages in regard to precautions found in the Law and the Prophets. 7 The statement found in the sayings of the Rabbis, "All is in the power of God except the fear of God" 8 is, nevertheless, true, and in accord with what we have laid down here. Men are, however, very often prone to err in supposing that many of their actions, in reality the result of their own free will, are forced upon them, as, for instance, marrying a certain woman, or acquiring a certain amount of money. Such a supposition is untrue. If a man espouses and marry a woman legally, then she becomes his lawful wife, and by his marrying her he has fulfilled the divine command to increase and multiply. God, however, does not decree the fulfillment of a commandment. If, on the other hand, a man has consummated with a woman an unlawful marriage, he has committed a transgression. But God does not decree that a man shall sin. Again, suppose a man robs another of money, steals from him, or cheats him, and then uttering a false oath, denies it; if we should say that God had destined that this sum should pass into the hands of the one and out of the possession of the other, God would ' Deut. XI, 27. 28. i Ibid., XI, 19. 2 Ibid., V, 1. a Ibid., XXII, 8. * Ibid^ XX, 5 or 7. Ex. XXII, 26. 6 Deut. XXIV, 6. ^ See H. Teshubah, V, 4, and Moreh, III, 20; cf. Ibn Baud, Emunah Ramah, II, 6, 2, p. 96. 8 Berakot, 33 b; Niddah, 16 b; Megillah, 25 a. THE EIGHT CHAPTERS VIII 89 be preordaining an act of iniquity. Such, however, is not the case, but rather that all of man's actions, which are subject to his free will, undoubtedly either comply with, or transgress, God's commands; for, as has been explained in Chapter II, the commands and prohibitions of the Law refer only to those actions with regard to which man has absolute free choice to do, or refrain from doing. Moreover, to this faculty of the soul (i. e. the freedom of the will) "the fear of God" is subservient, and is, in consequence, not predestined by God, but, as we have explained, is entirely in the power of the human free will. By the word "all" (^OH), the Rabbis meant to designate only natural phenomena which are not influenced by the will of man, as whether a person is tall or short, whether it is rainy or dry, whether the air is pure or impure, and all other such things that happen in the world, and which have no connection with man's conduct. In making this assertion that obedience or disobedience to the Law of God does not depend upon the power or will of God, but solely upon that of man himself, the sages followed the dictum of Jeremiah, who said, "Out of the mouth of God there cometh neither the bad nor the good". 1 By the words "the bad" he meant vice, and by "the good", virtue; and, ac- cordingly, he maintains that God does not preordain that any man should be vicious or virtuous. Since this is so, it be- hooves man to mourn and weep over the sins and the trans- gressions he has committed, as he has sinned of his own free will in accordance with what the prophet says, "Wherefore should a living man mourn? Let every man mourn because of his sins". 2 He continues, then, to tell us that the remedy for this disease is in our own hands, for, as our misdeeds were the result of our own free will, we have, likewise, the power to repent 1 Lam. Ill, 38. This verse is, however, generally translated, "Out of the mouth of God, the Most High, cometh there not evil as well as good?", which is exactly the opposite of M.'s interpretation. This verse is also quoted in H. Teshubah, V, 2, where M. states that it is wholly in the power of man to be as righteous as Moses or as wicked as Jeroboam. 2 Lam. Ill, 39. 90 THE ETHICS OF MAIMONIDES of our evil deeds, and so he goes on to say, "Let us search through and investigate our ways, and let us return to the Lord. Let us lift up our heart with our hands to God, in the heavens". 1 As regards the theory generally accepted by people, and likewise found in rabbinical and prophetical writings, that man's sitting and rising, and in fact all of his movements, are governed by the will and desire of God, it may be said that this is true only in one respect. Thus, for instance, when a stone is thrown into the air and falls to the ground, it is correct to say that the stone fell in accordance with the will of God, for it is true that God decreed that the earth and all that goes to make it up, should be the centre of attraction, so that when any part of it is thrown into the air, it is attracted back to the centre. Similarly, all the particles of fire ascend according to God's will, which preordained that fire should go upward. 2 But it is wrong to suppose that when a certain part of the earth is thrown upward God wills at that very moment that it should fall. The MutdkaUimun^ are, however, of a different opinion in this regard, for I have heard them say that the Divine Will is constantly at work, decreeing everything from time to time. 4 We do not agree with them, but believe that the Divine Will ordained everything at creation, and that all things, at all times, are regulated by the laws of nature, and run their natural course, in accordance with what Solomon said, "As it was, so it will ever be, as it was made so it continues, and there is nothing new under the sun". 5 This occasioned the sages to say that all miracles which deviate from the natural course of events, whether they have already occured, or, according to promise, are to take place in the future, were fore-ordained 1 Ibid., HI, 40^1. Of. H. Teshubah, loc. cit. 2 Aristotle uses the example of a stone and fire, in Eth. Nic., II, 1, to show that nature is not affected by custom. A stone by custom can never be brought to ascend, nor fire do descend. Moral virtues are, however, the result of custom. 3 See supra, c. I. p. 41, n. 2; and p. 77. * Cf. Moreh, I, 73. Sixth Proposition. See Munk, Guide, I, p. 286, n. 3. Eccles. I, 9. THE EIGHT CHAPTERS VIII 91 by the Divine Will during the six days of creation, nature being then so constituted that those miracles which were to happen really did afterwards take place. Then, when such an occurence happened at its proper time, it may have been regarded as an absolute innovation, whereas in reality it was not. 1 The Rabbis expatiate very much upon this subject in the Mi- drash KoheUth and in other writings, one of their statements in reference to this matter being, "Everything follows its natural course". 2 In everything that they said, you will always find that the Rabbis (peace be unto them!) avoided referring to the Divine Will as determining a particular event at a particular time. When, therefore, they said that man rises and sits down in accordance with the will of God, their meaning was that, when man was first created, his nature was so determined that rising up and sitting down were to be optional to him; but they as little meant that God wills at any special moment that man should or should not get up, as He determines at any given time that a certain stone should or should not fall to the ground. 3 The sum and substance of the matter is, then, that thou shouldst believe that just as God willed that man should be upright in stature, broad- chested, and have fingers, likewise did He will that man should move or rest of his own accord, and that his actions should be 1 M. reiterates this view of the miracles in his Commentary on Abot, V, 6, which enumerates ten things created on the eve of the Sabbath of the week of creation. See Lipmann Heller, in Tosefot Yom-Tob, on this passage; and Hoffman, Mischnaioth, Seder Nezikin, Berlin, 1889, p. 353. Cf. Moreh, I, 66, and Munk, Guide, I, p. 296. M. also supported this view in Moreh, II, 29 where he refers to Genesis Rabbah, V, 4, and Exodus Rabbah, XXI, 6, which read, "When God created the world He made an agreement that the sea should divide, the fire not hurt, the lions not harm, the fish not swallow persons singled out by God for certain times, and thus the whole order of things changes whenever he finds it neces- sary." Consult on this subject Joel, Moses Maimonides, 1876, p. 77 ; Rosin, Ethik, p. 69, n. 5; "Wolff, Acht Capitel, Excursus, IV; Lazarus, Ethics, II, p. 77, n. 1; Kohler, art. Miracles, in J. E., vol. VIII, pp. 606607; Geiger, Judaism and its History, p. 348. 1 'Abodah Zarah, 54b. See Lazarus, ibid., II, p. 74 ff. 3 Cf. M.'s Commentary on Abot, IV, 23 (Rawicz, Commentar, pp. 89 90); H. Teshubah, V, 4, and Moreh, III, 17, Fifth Theory. See Rosin, Ethik, p. 69, n. 6. 92 THE ETHICS OP MAIMONIDES such as his own free will dictates to him, without any outside influence or restraint, which fact God clearly states in the truth- ful Law, which elucidates this problem, when it says, "Behold, the man is become as one of us to know good and evil". 1 The Targum, in paraphrasing this passage, explains the meaning of the words mimmenu lada'at tob wara'. Man has become the only being in the world who possesses a characteristic which no other being has in common with him. What is this characteristic? It is that by and of himself man can distinguish between good and evil, and do that which he pleases, with absolutely no restraint. Since, then, this is so, it would have even been possible for him to have stretched out his hand, and, taking of the tree of life, to have eaten of its fruit, and thus live forever. 2 Since it is an essential characteristic of man's makeup that he should of his own free will act morally or immorally, doing just as he chooses, it becomes necessary to teach him the ways of righteousness, to command and exhort him, to punish and reward him according to his deserts. It behooves man also to accustom himself to the practice of good deeds, until he acquires the virtues corresponding to those good deeds; and, furthermore, to abstain from evil deeds so that he may eradicate the vices that may have taken root in him. Let him not suppose that his characteristics have reached such a state that they are no longer subject to change, for any one of them may be altered from the good to the bad, and vice versa; and, moreover, all in accordance with his own free will. To confirm this theory, we have mentioned all these facts concerning the observances and the transgressions of the Law. It now remains for us to explain another phase of this problem, which arises from the fact that there are several Scriptural passages in which some think they find proof that God pre- ordains and forces man to disobedience. This being an erroneous opinion, it becomes our duty to explain these passages, since so many people are confused regarding them. One of these is that in which God said to Abraham, "and they (the Egyptians) Gen. HI, 22. ' Of. H. Teshubah, V, 1. THE EIGHT CHAPTERS VIII 93 will make them (the Israelites) serve, and they will afflict them". 1 "Is it not evident", it is claimed, "that God decreed that the Egyptians should oppress the seed of Abraham? Then, why did He punish them, since, owing to divine predestination, it was inexorably decreed that they should enslave the Israelites?" The answer to this is as follows. Suppose God had said that of those who were to be born in the future, some were to be transgressors and others observers of the Law, some pious and some wicked. Such would take place, but it would by no means follow from this divine decree that a certain individual would necessarily have to do evil, or that another pious individual would be forced to do good. On the contrary, every evil-doer would become such of his own free will; if he preferred to be a righteous man, it would be in his power, and nothing could prevent him from becoming such. Likewise, if every righteous man preferred to do evil, nothing would hinder him, for God's decree was not pronounced against any certain individual, so that he might say, "It has already been decreed that I do this or that", but [these words] applied to the race in general, at the same time allowing every individual to retain his own free will, according to the very makeup of his nature. Consequently, every Egyptian who maltreated or oppressed the Israelites had it in his own power not to do them any injury unless he wanted to, for it was not ordained that any certain individual should harm them. 2 The same answer may also apply to another passage in which God says, "Behold, thou shalt sleep with thy fathers; and then will this people rise up and go astray after the gods of the stranger of the land". 3 This is no more nor less than if God had said, "Whoever practises idolatry will meet with this or that treatment", but, if no transgressor should ever be found, then the threat of punishment for idolatry would become nullified, and the curses would all be ineffectual. 4 The same is true of all punishments mentioned in the Law. As we cannot say that simply because we find the law of stoning for Sabbath- t Gen. XV, 13. * Cf. H. Teshubah, VI, 5. s Deut. XXXI, 16. * Cf. H. T'shubah, loc. cit. 94 THE ETHICS OF MAIMONIDES breakers [in the Torah] that he who desecrates the Sabbath was compelled to violate it, no more can we maintain that because certain maledictions occur there that those who practised idolatry, and upon whom these curses consequently fell, were predestined to be idol-worshippers. On the contrary, every one who prac- tised idolatry did so of his own volition, and so received due punishment, in consonance with the passage, "Yea they have made a choice of their own ways ... so will I also make choice of their misfortune". 1 As regards, however, the words of God, "and I will harden the heart of Pharaoh", 2 afterwards punishing him with death, there is much to be said, and from which there may be deduced an important principle. Weigh well what I say in this matter, reflect upon it, compare it with the words of others, 3 and give preference to that which is best. If Pharaoh and his coun- sellors had committed no other sin than that of not permitting Israel to depart, I admit that the matter would be open to great doubt, for God had prevented them from releasing Israel according to the words, "For I have hardened his heart and the hearts of his servants". 4 After that, to demand of Pharaoh that he send them forth while he was forced to do the contrary, and then to punish him because he did not dis- miss them, finally putting him and all his followers to death, would undoubtedly be unjust, and would completely contradict all that we have previously said. Such, however, was not the real state of affairs, for Pharaoh and his followers, already of their own free will, without any constraint whatever, had rebelled by oppressing the strangers who were in their midst, having tyrannized over them with great injustice, as Scripture plainly states, "And he said unto his people, Behold, the people of the children of Israel is more numerous and mightier than we, come let us deal wisely with it". 5 This they did through the dictates of their own free will and the evil passions of their hearts, with- out any external constraint forcing them thereto. The punish- Isa. LXVI, 3. 4. 2 Ex. XIV, 4. 3 M. probably means Abraham ibn Ezra and Ibn Baud. See Rosin, Ethik, p. 24. < Ex., X, 1. s Ibid., I, 9, 10. THE EIGHT CHAPTERS VIII 95 ment which God then inflicted upon them was that He withheld from them the power of repentance, so that there should fall upon them that punishment which justice declared should he meted out to them. The fact that they were prevented from repenting manifested itself by Pharaoh's not dismissing them. This God had explained and told him, namely, that if He had merely wished to liberate Israel, He would have destroyed him and his adherents, and He would have brought out the Israelites; but, in addition to the liberation of his people, God wished to punish him because of his previous oppression of Israel, as it is said at the beginning of the matter, "And also that nation whom they shall serve will I likewise judge". 1 It would have been impossible to have punished them, if they had repented; therefore repentance was withheld from them, and they continued to keep the children of Israel in bondage, as it says, "For even now I have stretched out my hand, etc. . . . but for this cause have I allowed thee to remain". 2 No one can find fault with us when we say that God at times punishes man by withholding repentance from him, thus not allowing him free will as regards repentance, for God (blessed be He) knows the sinners, and His wisdom and equity mete out their punishment. Sometimes, He punishes only in this world, sometimes only in the world to come, sometimes in both. Further- more, His punishment in this world is varied, sometimes being bodily, sometimes pecuniary, and sometimes both at once. Just as some of man's undertakings, which ordinarily are subject to his own free will, are frustrated by way of punishment, as for instance a man's hand being prevented from working so that he can do nothing with it, as was the case of Jereboam, the son of Nebat 3 , or a man's eyes from seeing, as happened to the Sodomites who had assembled about Lot 4 , likewise does God withhold man's ability to use his free will in regard to 1 Gen. XV, 14. 2 Ex. IX, 15. 16. The same explanation for the hardening of Pharaoh's heart is given in H. Teshubah, VI, 3. On the withholding of repentance, see Schechter, Some Aspects of BabUnic Theology, p. 332. 3 See I K. XIII, 4. * See Gen. XIX, 11. 96 THE ETHICS OF MAIMONIDES repentance, so that it never at all occurs to liim to repent, and he thus finally perishes in his wickedness. It is not necessary for us to know about God's wisdom so as to be able to ascertain why He inflicts precisely such punishment as He does and no other, just as little as we know why one species has a certain particular form and not another. It is sufficient for us to know the general principle, that God is righteous in all His ways, that He punishes the sinner according to his sin, and rewards the pious according to his righteousness. If you should inquire why God repeatedly asked Pharaoh to release Israel which he was unable to do while he, in spite of the plagues which befell him, persisted in his rebellion and stubbornness, which very rebelliousness and stubbornness was his punishment and yet God would not in vain have asked him to do a thing which he could not do, then know that , this, too, was a part of God's wisdom, to teach Pharaoh that God can suspend man's freedom of will when it pleases Him to do so. So, God said to him (through Moses), "I desire that thou shouldst liberate them, but thou wilt not dismiss them, so that thou shouldst die". Pharaoh should have consented to release them, and therely disprove the words of the prophet (Moses) that he was unable to obey, but he had not the power. Thus, a great wonder was revealed to the people, as it is said, "In order that they may proclaim my name throughout the earth", 1 namely, that it is possible for God to punish man by depriving him of his free will respecting a certain deed, while he, though realizing it, is, however, unable to influence his soul, and return to his former state of freedom of the will. Such was, likewise, the punishment of Sihon, King of Heshbon; for, on account of his former misdeed, to which he was not forced, God punished him by preventing him from granting the request of the Israelites, as a result of which they put him do death, as Scripture says, "But Sihon, the king of Heshbon, would not suffer our passing by him", 2 etc. What has made this passage difficult for all commentators is their impression that Sihon was punished for not permitting Israel to pass * Ex. IX, 16. 2 Deut. II, 30. Of. H. Teshubah, VI, 3. THE EIGHT CHAPTERS VIII 97 through his land, just as they imagined that Pharaoh and his adherents were punished for not releasing Israel, and so they ask, "How could he (Sihon) be justly punished, since he was not a free agent?" These suppositions are incorrect, and the matter is as we have explained, namely, that Pharaoh and his adherents were punished by G-od because of their previous oppression of Israel, of which they did not repent, so that there befell them all the plagues; while Sihon's punishment, which consisted of his inability to do the will of Israel, thus resulting in his death, was due to the former deeds of oppression and injustice which he had practised in his kingdom. 1 God has, moreover, expressly stated through Isaiah that He punishes some transgressors by making it impossible for them to repent, which He does by the suspension of their free will. Thus, He says, "Obdurate will remain the heart of this people and their ears will be heavy and their eyes will be shut, lest . . . they be converted and healing be granted them". 2 The meaning of these words is so plain and obvious that they need no explanation. They are, however, a key to many unopened locks. Upon this principle also are based the words of Elijah (peace be unto him!) who, when speaking of the unbelievers of his time, said of them, "Thou hast turned their hearts back", 3 which means that, as they have sinned of their own accord, their punishment from Thee is that Thou hast turned their hearts away from repentance, by not permitting them to exer- cise free will, and thus have a desire to forsake that sin, in consequence of which they persevere in their unbelief. So it is said, "Ephraim is bound to idols; let him alone", 4 which means that since Ephraim has attached himself to idols of his own free will, and has become enamoured of them, his punishment consists in his being abandoned to his indulgence in them. This is the interpretation of the words "Let him alone". To 1 M. cannot, however, point to any biblical passage that substantiates his contention that Sihon had previously committed injustice. 2 Isa. VI, 10, quoted also in H. Teshubah, VI, 3. 3 I K. XVIII, 37, quoted again in H. Teshubah, loc. cit., which also refers to Josh. XI, 20. * Hos. IV, 17. 98 THE ETHICS OF MAIMONIDES one who understands subtle ideas, this explanation will appeal as being excellent. Very different, however, is the meaning of what Isaiah said, "Why hast thou let us go astray, oh Lord, from Thy ways, and suffered our hearts to be hardened against Thy fear?" * These words have no bearing upon the foregoing exposition. Their meaning is to be gathered from the context in which they occur. The prophet, bewailing the captivity, our residence among strangers, the cessation of our kingdom, and the sovereignty of the nations over us, says by way of prayer, "0 God, if Israel continues to see this state of affairs in which the unbelievers wield the power, they will go astray from the path of truth, and their heart will incline away from Thy fear, as if Thou wast the cause of making those ignorant ones originally depart from the path of truth, as our teacher Moses said, 'Then will the nations which have heard Thy fame say in this manner that because the Lord was not able'," 2 etc. For this reason, Isaiah said after that, "Return for the sake of Thy servants the tribes of Thy heritage", 3 so that there should not be a blasphemy of God's name (by the heathens). Likewise, in the "minor prophets", there is found the opinion of those who, following the truth, were nevertheless conquered by the nations at the time of the exile, which passage, quoting their own words, reads, "Every one that doth evil is good in the eyes of the Lord, and in them he findeth delight, or else, where is the God of justice?" 4 The prophet, quoting their own words which were occasioned by the length of the exile, continues, "Ye have said, It is vain to serve God; and what profit is it that we have kept His charge, and that we have walked contritely before the Lord of Hosts? And now we call the presumptuous happy; yea, built are they that practise wickedness" 5 , etc. Then, however, explicitly stating that God, in the future, will reveal the truth, he says, "And ye shall return, and see the difference between the righteous and the wicked". 6 Isa. LXIII, 17. 2 Num. XIV, 15. 16. 3 I sa ., loc. cit. Mai. II, 17. s ibid., Ill, 14. 15. tti, III, 18. Of. Moreh, III, 19. THE EIGHT CHAPTERS VIII 99 These are the ambiguous passages in the Law and Scripture from which it might appear that God compels man to commit transgressions. We have, however, undoubtedly explained the meaning of these verses, and if one examines it very closely, he will find it a truthful explanation. We, therefore, hold to our original contention, namely, that obedience or transgression of the Law depends entirely upon man's free will; that he is the master of his own actions; that what he chooses not to do he leaves undone, although God may punish him for a sin which he has committed by depriving him of his free will, as we have made clear; furthermore, that the acquisition of virtues and vices is entirely in the power of man, in consequence of which it is his duty to strive to acquire virtues, which he alone can acquire for himself, as the Rabbis in their ethical sayings in this very tractate say, "If I am not for myself who will be for me?" There is, however, one thing more relating to this problem about which we must say a few words, in order to treat in a comprehensive manner the subject-matter of this chapter. Although I had not intended at all to speak of it, necessity forces me to do so. 2 This topic is the prescience of God, 3 because it is with an argument based on this that our views are opposed by those who believe that man is predestined by God to do good or evil, and that man has no choice as to his conduct, since his volition is dependent upon God. The reason for their belief they base on the following statement. "Does God know or does He not know that a certain individual will be good or bad? If thou sayest 'He knows', then it ne- cessarily follows that man is compelled to act as God knew beforehand he would act, otherwise God's knowledge would be 1 Abot, I, 14. Cf. M.'s commentary on this passage. 2 M. feels it necessary here to discuss philosophically the prescience of God, which he does reluctantly, as the Perakim are intended for readers not versed in philosophy. See Introduction, p. 11. 3 For M.'s discussion of God's knowledge, see Perek Helelc; H. Teshubah, V, 5; Yesode ha-Torah, II, 8-10; Moreh, I, 58, and III, 19'-21. See Munk Guide, I, p. 301, n. 4. a* 100 THE ETHICS OF MAIMONIDES imperfect. If thou sayest that God does not know in advance, then great absurdities and destructive religious theories will result." Listen, therefore, to what I shall tell thee, reflect well upon it, for it is unquestionably the truth. 1 It is, indeed, an axiom of the science of the divine, i. e- metaphysics, that God (may He be blessed!) does not know by means of knowledge, and does not live by means of life, 2 so that He and His knowledge may be considered two different things in the sense that this is true of man; for man is distinct from knowledge, and knowledge from man, in consequence of which they are two different things. If God knew by means of knowledge, He would necessarily be a plurality, and the primal essence would be composite, that is, consisting of God Himself, the knowledge by which He knows, the life by which He lives, the power by which He has strength, and similarly of all His attributes. I shall only mention one argument, simple and easily understood by all, though there are strong and con- vincing arguments and proofs that solve this difficulty. It is manifest that God is identical with His attributes and His attributes with Him, so that it may be said that He is the knowledge, the knower, and the known, and that He is the life, the living, and the source of His own life, the same being true of His other attributes. This conception is very hard to grasp, and thou shouldst not hope to thoroughly understand it by two or three lines in this treatise. There can only be im- parted to thee a vague idea of it. 3 Now, in consequence of this important axiom, the Hebrew language does not allow the expression He Adonai (the life of God) as it does He Fara'oh 4 (the life of Pharaoh), where the 1 For a list and the opinions of Jewish philosophers before M. who discussed this problem, see Rosin, Ethik, p. 73, n. 5. 2 Cf. Moreh, I, 57: SHD! *b JH1M D"ro xh 'n pi, and Yesode ha-Torah, II, 10. See Kaufmann, Attributenlehre, p. 423, and note 94. 3 For an exhaustive discussion of the theories which M. merely mentions here, see Moreh, I, 50-51, on the attributes of God. See Munk, Guide, I, 50, p. 179 ff., passim; Kaufmann, ibid., p. 418 ff.; Cohen, Charakteristik, etc. in Moses ben Maimon, I, pp. 89-90. Gen. XLII, 15. THE EIGHT CHAPTERS VIII 101 word he (in the construct state) is related to the following noun, for the thing possessed and the possessor (in this case) are two different things. Such a construction cannot be used in regard to the relation of a thing to itself. Since the life of God is His essence, and His essence is His life, not being se- parate and distinct from each other, the word "life", therefore, cannot be put in the construct state, but the expression Hai Adonai L (the living God) is used, the purpose of which is to denote that God and His life are one. 2 Another accepted axiom of metaphysics is that human reason cannot fully conceive God in His true essence, because of the perfection of God's essence and the imperfection of our own reason, and because His essence is not due to causes through which it may be known. 3 Furthermore, the inability of our reason to comprehend Him may be compared to the inability of our eyes to gaze at the sun, not because of the weakness of the sun's light, but because that light is more powerful than that which seeks to gaze into it. 4 Much that has been said on this subject is self-evident truth. From what we have said, it has been demonstrated also that we cannot comprehend God's knowledge, that our minds cannot grasp it all, for He is His knowledge, and His knowledge is He. This is an especially striking idea, but those (who raise the question of God's knowledge of the future) fail to grasp it to their dying day. 5 They are, it is true, aware that the 1 Ruth, in, 13. 2 Cf. Yesode ha-Torah, II, 10, and Moreh, I, 58 (beg.). See Munk, Guide, I, p. 302, n. 3. The expressions D'nto 'n (II Sam. II, 27), h* -n (Job XXVII, 2), and especially -jSJ T i tf n = Ar. nr6ip nnn rp 11 ""nn. Br urw 25 nni So impT. 3 TTIWSO . . . I^NP Ar. miia toeriN ne^a 3tDn i^> nn. Ma rh^f\ So ^an for ^an. * Br So psnm onm. Ma onbiti. Br nan. e Br So + 1^> ^. ' Thus Ma = Ar. al?D. Br So Q1 !?w ii^Br. s Br > Kin. 9 Br So + i^. o ie 'jy p^nin iaai thus Ma = Ar. p "by 133K ipl "and He finds fault with him who". pTnn 30 b "disprove of, find fault with". See c. IV, p. 28. n. 17; c. VIII, p. 49, n. 29. Br So hvmm 131 pDBi 1331. " Br So hy nn 1 ?. Br Ma So > 'TV. Ma K3D. '* Ar. |0 bsnnB; Br ^3m Ma pm So )2m. is Br So liiewty. > Br rV So vhy Tian\ " Ma So nnK. 8 Ma 'iism ii&Vn. Br Ma naanm. 20 unwiV msp = Ar. 35 Hi ISpn; Ma > linsTT 1 ?. 21 Thus Br = Ar. jNSpK )K ^ ^K 1p Ma 1331 piDBb ran So pioaV nn ^n iaai. 22 Br So rwn Nnsoon. Wolff omits ^>ISB!? nin totnp nh TI^ KOSDU^K nnn m So + D^pnw i3 hh nSnn D^ia niiown ion. n pis D-pB MUMP nipm Dfr PBD nr mw nwnm 54 ,)inn nmK nan K!? ^ Kin nn p by p 36 Kin b w pm nw nin m nni , ^ m nn ,Kin wijn IJ;T onty Kim ,6'nn Kim ,Bnn Kini /yrrn Kim ,jnrn Kim , mpn *6 owp B^ayn ^KI ,nnnn IKB> pi ,n"n yra nty WDKI ,naiB s^fa? IK nnw TOB na^ man 5 n 10 15 nra Dno 20 Br So niajnon ; Ma nnw ?6pi. 3 So nn. Br 5 Br snvn im j>wn ini. Ma So 7 Br So "piPDDn im Ma T&< ii. 8 Br a^fi. o Ma wnn So nrnn. " Br D"nnn So nay. Ma > nn So nias r n. '3 Br > no So ie itsa. " ^B^BJ 'n. Ma > *ptMtsrn. Ma > nnai. is Br So W *k is Br So MW. " Br So + mm. 2 Ar. mi frip s m * Ma > ij> Br ^nn mi 'nn Mini. Ma > one. 12 Ma 25 Br So n 17 Ma 21 Br > nn. 22 Br So iniT3n. 23 Br So -f- mas. So + nw n 'n ^n rtn san n ^. 2* Ma > ma ruvon. 25 So > nan. 25 Ma So 30 wwna. 27 Br nws^ "ists. as Br nmm Ma -portv 29 Ar. so Br So n2ip Ma nsipa 1 . si Ma nsipa. si Br Ma So > ^>a . . = Ar. ba DDB'bN nw tffah ^n 0^.]B. Found in edd. Basel 1804, Dessau 1809, Groningen 1845, Slutcki 1863, Lemberg 1876, etc. 33 ... ftnk nin thus Ma = Ar; Br So niNin niNe pin en IIK (So nrrfc nb) nvn ton. 37 in&l , . . im = Ar. mi Ktt^HB dnnB -6K. Wolff's rendering and explanation (see Acht Capitel, p. 80, and n. 2) seem to be correct This wonderful idea has escaped those who 53 n pB D'ptB "ps nt ^BOI , 2 iTa 'mwnsm nityon YJflD ^ fKtt mtyon PK DK KroDon 5 nt no-ion K*?K pyn mo "iww K*?I B sK-an from te %a n ia-6 vijna mn K^P B'^KI , 7 pisn "DIKH ni^ys tean ,m s ayn ^ nen K s an ntyi ,D\n^n HTHM n^na inTna in nnn IK p^s mm DK 13 DtJ7i n yn s B^KH nt ,iow KIW 10 pyn ^y niaio mm mo anrp yT noxn DKI ,jrr Tta iny^T mnn IK r "D niowy mpmn mo "ianm mp jm K non OKI ,IKO n tenom 2 imK IOIKS? no 15 ii"K DW ,ynon nnty no i ,mnKn noann iKann naa nn nnm >i^ jnom Kin mm ny Q^nn s n 22 s i nn p DK niKn s n^n jnem yion s 2 6vm 'mn 25 inno mn jnos 24 ynv nn mn /n Kin 29^ ^ anm ,J;T n 2 8"yK ynom nn 20 r6pi nnnp mya n^nn ^ s niD D^OKI ,viKin to pi ,to 2 9Kin ni Ar. ^&^ 3Dn3K |1. Poc. -4- et vitiorum = nnvnsni. AT. originally must have read bwn^81 ^K3B^M. Br wVwBH for Tfbmm. 2 Ma > ITS. 3 Ma > DiTto. < Br ne p^l. s Br Ma > '10103; Br Ma nD. 6 Br So + irw. ' So pisn nt. Ma So iitoan. 9 Him 25 nnwn (Br + ^?M) on njrr = Ar. nHi"3^K3 nbb8 D!?I> ini "and it is God's knowledge of future things", see Bloch, Sefer Hamiswoth, p. 175; I. Fried- laender, Sprachgeb., sub )\ Wo., von den seienden und werdenden Dingen. 10 Ma iTte. So > na. i Ma > DINH , . . nnaie. 12 Br So mbn. Thus Ma = Ar.; Br Br>n m ^H1n f?8" 3Bfi ten flHtn ni1N^> Dli 1H1 30 nian w J?T So Kiian rr t^n m ^>in ^HBW in n3ion rn6 nnn ni. " Br So invn ma. Ma So > njrr. e So onipo. " Br wwm n\T ne nipn JT V So ns la^iw. is Br imnji. 19 Br So 3?e p^. Ma > H jea. 20 Br So ^. 21 Br So Hin '3. 22 Ma ir1. 23 Thus Ma = Ar. JtonK HJSHB "and therefore they are two 35 things": Br So D"W '3 DH Kin p ]V31. p DM almost equal to p *?J> (er^o). 2 * Br on jnv. So + me. ' Br So + D'Hxaan. Ar. l^tH^H "the eternal things". Br > D'SI. 28 Ma > 1H. 2 So > ton, n pis D'piB naitttf 62 pi *i rrvnan or rrin *i nawnn mn D'IBK B'asy inn ,3nmo DIBS ty m *iBB iTBnm ,Kinn ani irrmaa n^syn ^ lannn KIJW V*i mpi pa*# n B^aion twiTBn JB nn ,1^ run py Kini 5 11 IBI , ,inT i 03^ nta^i non 7110 ijwv "dnsDn niiMne piyn m mwo "ID8D3 non 7110 ns^> ^n^wn 0^30^ nao nn n\n 10 rbw s n^>3 I^IBK*; "jvo^ n ijnw TH o^^n ^3 nanin o^stwoan IBRD ityj; nna 17 i3ty 1031 ,i6Dn in pyn 3 iniTim "IBDD ie ^ni^an pn isn^un p Dvnwan TBDI ,BBon \n^ ( T 1 ,v sn ^^ n Dn31 ^ 'W aw 15 nuy w nniD 21 ni^n ane p nwas BBTWP one 24nTty wipoai mina B^BIBBH B^PIBBH i 20 2 an ny WD nia im ,pso *6a Bwy liina Him ,nn s ayn ^ .niiiiannn iman oam Br Ma So + wnmK; Ma oiifi for frm. 2 Ma -f- nnb. 3 Ma 25 * So + r\"9 train Br Ma + n". Br So ^5. Ma na "S3. ' Br So inn s ain. Br So irn^i ^. 9 posm = Ar. tuymDpm 10 Thus Ma; nVsn TIT = Ar. BiynD; Br So nt "?. Br So oneian miain !?-icr IKTS. 12 Ma o^aon for nbwn D^aob. Br So (So + .TJ>) iaa-i mm ia ntsa. J * Ma 30 > lot* 1 ?. is Br ivtfn. 6 Br So ^viin -p W'n. " Br iai 1N3. 18 So D'Wn p. 9 Br + DTitaV 20 Br wv. 21 Br So (So mbi) nAin ana p iaa onnano ISDI edd. n^i TIIKO pmn onnants naioi. I. T. correctly has diTianfi, although Ar. has ttibip p. p Di = Ar. ^; Ma > ni^:n . . . IBDO -it5. 22 Br ap"ri at? wn^isani So w m n wrpoanv 35 23 So + ma. 2 * Br ntoin. 2 Br rrD&. 2 Br So aits. " Ar. n^wn^Ni nV nra jtwiKto i. Br + on So + .Tn after mwn. 2 Ma nnw6. 2 Ma > ntw V . . . ntsi. 30 Br 31 Br wntra ia. 51 vki n?a n pis oyiB naiB nn n^ys rrvna 10 mp ]tn p'sno /w n nwan prra wwi prra no hy IB nt jn waon nrwi ,nn 103 ,iTi^nan orb j nnso no WBI n nt main * TPK 5 noo no wm , 7 im:nnt? ny onirna ate n^ison ^y nw noon nte pi nawnn ono naan viti ntn 13 onion in"y in^K nan a^a^in AT. iVia w Q^yi = nn w jn^i; Br Ma So mmri. J Br nhv for K"?1; Br > -[VtKb So WV. 3 Thus edd.; AT. MTrt Br Ma So TWvrfy. 20 * Br noa nn Tnn ^jn. 8 Br uoa. So v^j> way. ' Br inwim wp ionV: n iVian Vww ionn VMV So + wwm icnSa^ is s Br So ntn 'JBD obs Q"iBon ^ np piDBn nt ] (So b ""asa b pn*D aa b ^a. So inp. " iniain MSB. and edd. are confused and deficient, but the text can be reconstructed 25 with the aid of the Arabic and Ma. Ar. KB3 "info W\ 3pK^ tj-3 in rrv s nn 30 !? rrn ne !?jr no mpn KO ^ wo\ Ma nn ona no (Br. an lea b 35 U1H30. Br So > . Br So w inn n nwpn (So -f- m) nnaio Mini itspi npia papa S Br na"pn. u Br train So waa. Br rg. onetsn. Br So pataw. I. T. > Ar. na. Br So (So era nvnan) ,T>"nan DTa atp 11 K*?I. Br So nt3a. Ar. (Poc.) Wa for ^>a. s Ma > mn. Br So + vtDID. 20 Br So oap. d* nm ]& rrvna p , ,pKn ton n pifi oyiB nyazv 50 i ,n^ an ByBi ,iua wvwiaa ]rw *ann rojron rap y 102 8< m i ana a n^ nta nawnn naon no yi a ^ton to ,nnn mis i nnvi : waan s ea a^won ^iBiM won 10 29,-pn p u nt r ,n^ea nn ^K nn nw n?a mm ,D> mn 3 o'n^ 15 IBB typaa 7ns mm ,rnBnt? ny i Br So nrri2 D'eai mn D^IJD D^DBBI nn^> nan trtwa D^OPB. 2 ITWB^ 20 = AT. IK; Ma + tMJP; So D"0S. 3 Br D'BJ>B1 So D'eB. < Br nWKDI bea s So 1O3 for 1031. 5 Br So m ^a. Thus Ma for Ar. hto \ brio = boatO; Br blB^aa So bieaa. ' Ar. eab ] "from taking hold, seizing". 8 Br nttWB. Br 033 p DWrt n 1K3 So p D3T^ B33 Ma + B33 p. 10 Ar. iT3J> 1 Br U'J MDD 11 1 Ma fjn HIBD 1 So 25 VJJ> KOD^ 18. According to Ar. 13'J? is to be construed like IT, as the ob- ject of baaa. Bi 1 ? nns by. is Br f?a. 20 Br " Br So Br oo^n UK Ma So r n. Br ntten 1 4- TP 'no. 28 Br So n Br wvb nvv na So is So > ny. " Br > ^3 n^. " So + m. Ma > awn ^fi. trn no j>nj b nw3 So 23 \fyy , . . vni for Ar. n Br Ma So + vh after neb 26 Br inwps? by TIBJW rpn 2 Br ,Tn in p 03 m "3. 30 Br Ma > TV. Br 30 2* So Wipl. So > by. K So 2 ? Br nann b&zb So 3i So 32 Ar. rhvrat. Br b = Ar. ib "if". Ma ^Ki. 33 Ar. = r\nbv 35 Br So Ma onnte. So n\nn. 34 Thus Ma = Ar. pf?un b pb Br So nn*w TipT 1 p. 3* Ma 715 m n\m So 7121 ton rr-ni. 35 Br So ( B trasn nan. 37 Ma nsn Br 3B3 ,T,T. 3 So Ma > ba. it?Ka 5 itwy^> n;a iron ,9uonpnt? no s^> nniDi psa K^a by rrn m laom ,"man ^ao anvnaa no iny^oi njne tow ,*op pyn 5 ^niK-aa nasty 102 "-raw ^ nn^y i^_yi aama 12 rn IPK anan /ui i^ noanni nan uoo rnsyi an ^tntr s ia ny mn nnvi ^i naa^ yra\ anTnaa ane nn\i * nawnn p ayio^ nr ^y arA an wiy iTm ,nman nta nriy pn p nn^> 'ifco rrvw no iiiyn p nn^v 10 iymm nr an 21< wa naai ,an^ ^ in nauwin p in^Di im nawo n\n naV BJCSVI^ 22 nsn ( TH anipn DDOH ^>v 2i it^i^ nni 2 *^in ny run , 27 '^i s ai p mar TOK ^un n aai , 26 )^y ,ana ipnnni nawnn p iy:oi p fyn nawn n^iy rrn is nai Tmoyn nr nnya atom ^s'^i S T n ^nn^sy nny ann tyiy s arw now n ntn abiya ^iy s a^oys f wiyn mjw rrrr nM moan Ma > na zh run. 2 Br So -p*- 3 MSS. edd. one. uoa 20 "of him" = AT. ruts which context requires. Br So D^niaio nm. s Br So p nn DIJ> 7i. e Br So > WD ^31 Nin werfti. ' Br So ntra rm. Br So b. Br So + wwn. <> Ar. irisn Vn^> D^ ] -pi \lb. Mss. edd. > Ar. 73 "it remains" == 13. The V of fK points to some word that has fallen out. Ar. nai N^ inp 25 "without force or constraint". Ma 113. Edd. ^W D l1Di "and they placed upon them a heavy yoke". l * Br So ltt3 "WN3 Ma > nwaa. Br + nnn, Br So yra pi man ^a onTnaa. t7 Br So > nrnan no nn^r rwn ^>. See n. 16. p man ^a probably a misplaced equivalent of nrron , , . vk\ Br So ^irr. ' Br So 30 D'Wiiyno. 20 I. T. > Ar. DnapJ> "fii ]H "that this should be their punishment" = DB>1J> nw. " So lfi. 22 Br ran D'. 23 Br So + mrrK ]"o mno after D'taw. Ma ban So one for D3i. 2* Ma w^n So iN'Sin. 25 Thus Ma = Ar. napjr } Br So uvwb. Thus Ma = Ar. nt5K^ ^i ^s bxp NO3 mpnfi^K nne^B; "bj> Br So DDHD mp no by 55 naw rrtsanty nfia (So maw) omap^. 27 So + bvu iwana is s a-nw. 2 I. T + nana ^ep ni -jniN ii. 2 Of. c. IV, p. 28, n. 17, and below p. 55, n. 10. wbv jnpib \>*i = Ar. nya 3C!?' 1 bi. a nawnn p = Ar. a-UV ^> ]a "in that he does not repent". So nawnns 3' Br So mna^ vor bt. Br So i w in Ma xnv. " So d n pna D"piB 48 a jn nvn? jnn jn ana rrrw s & b pi ,1^ jnia j ma 3 Dpi rw mnsnn li 1 ? ) s rpn mina pi ,-inT 12 i n? pi , inTnaa 2 e^ ,,Tp&6 nn i ( i5i DTOYO iina nan D nn naa 31 ma rrn pn* nvn> nsn ;rn rrn & jn niv6 ran 35 nt po p mn nj?n 10 ,p^ I 3 2 <>vni n nnn ni^bpn orvty i^ni is ,rnav i Ma "Din nn Nbi Br So ntsNtsn nt 'ise Kbi. So A y^D, * Br So DIDN. s Ma > -W. "itwn for -iKBtti. Mi + ^1, s Ma So lp2. D. n Mi D'sn vn. 12 Br vrtx for Ma SUM. Edd. + pn nsi "n^x nn. na n^sa "towards him shall we do and act". 2 So + p^nsi. 3 Ma e So > vbs. 7 So 9 Mi DmTlM. " Br 25 Br Dwerr So ooon^. 15 So '& ^3. i 6 Ar. " Ma !3 Ar. *wv "transgress". Br So nni niap^ Ma " nr. Originally "liartf, but incorrectly copied liayty, a natural mistake, as niay^ is used 30 so often here. It then became necessary to supply an object. 19 So + 20 So vm. 21 Ma + ona. 22 g ^n nw. 23 Ar. na0. 24 Ma + 'a ( oa So -f- o irY3. 33 *f{yft 3* Ma + ''ttN. vvnam for maan ioa. si Ma Marion. - -p B 26 So maj?^. Br ^ for ^a. 2 7 Br 28 Ma DiT-ama = on^sna. Br Ma So r nipo ] s in inia \ 3 o I. T. + 35 32 Ar. nnpsi "and compare it" Br inl. a u those who have spoken about it". as Br So > nt. "a. 36 Br So "pn nn. Br 47 n pis D'p-is jm pyn nra toy ^nnu^ nn "ini ,onB ^ yaiB jw mm? nno np ntyyi ,yvn ai&n yr :B^y^ vn tei 6 n? np^i IT nte't? IB ,p 5 awn nitoyfi inTnaa rwyw V f n mn nwnnoa nr 7 a^nnnty wyin p pnin^i ,mtyBn nn 10 pi jnn n mp ^ nn ,i^ is na ntBi , 22 nna yn nan a nain ain jnn ni2n rum nna nn niana nn pyn TDm 27 nra ana onB Dt?n now 20 Ma + mina ia 1221, 2 Ma > V'i. 5 So Kin 12 KXD3 i. s Ar. rnSu^N nnn absence of V**n from the text of I. T., and arbore in brackets in Poc., seem to 3 So iniM. * Ma n. nitn = |Kn nta npM. The imply that ' Ma So ann'. 25 -On; Br narg- _|- Ma Ar. nT 12 So + n^an. is Ma ba. 17 Ar. was not originally in the Ar. Ma npVl Ma > nm. 8 Ma rT3; Br + |3 DM after HST. Ma > ni. 10 So iTH^I m!?&:M 1T^3M inTHH. i Thus ^NJ>BM now nw ]M So mbwsa Br ansn mbwea 13 Ma rvpjyns; So IWM for DM. n Br Ar. -j^n 1 ? iMrota^M mi "and he is the chooser in this". win imi. Br So ""asm for mm Ma > ^a. 30 19 Br So > nsp; So D <1 p1DS)3. 20 Br nnab. 21 Diwa 1 ? 13M D^"1 = Ar. Mna"aa^B -'and so we shall explain them". 22 Many edd. > Dna ... "O. 2s Br So n&MJW nts for iiM. 24 i. T. + na niND 2iN. 25 Ar. nMin "thou seest Him". 25 Ar. on 1 ? na *6 nins^Ma oni onapM ^ 'M^B "np Mtta Dnionano^ ]K "then why did He punish them, since by necessity 35 and inevitably they must enslave them as He had decreed?" Ma fiB^l ntjaty loa nna nana man nnsna ntw DIWJ? Br mana !?ni D3 nebi itaa ona nann dn ( naa So dn (Mi mta) nitaa mana ^n Da nts 1 ?! -a ioa ona nawwn. 2 ? Ma nawnn; Br So frvk for nn. 2 Ma > iV3 nbn ^an. 2 Ma .Tn 11 ono; Br iins for mm. 3 <> Br 40 n ps Q'pnB naie 46 pan to yjmrp ntyo^ naoo *pto wtew ny tea nt nv,-6 mpt? pjna rkycb yjmiv t?an ^pbno pto te pi pan ]B pbnn nt 'yjmnnt? nya nan DBW "? ,ntyo!? nyyuno anew 9Q s nyop o ^wen ip!?n s ntai ,rmcb yynrw 5 pnn "j ,iina pei p rin f Ten nv nn ny "DT ten 103 Ton DjntD ^ i 2 Dte onann "wtwMfl ,n rtfo. 5 Br p^>nfi. So Viv6 for w-'wn rmb. ^ Ma i3r>". Br 25 D-p^in. 9 So VWDtf. I" Ma ]1S1 W. I* Ma So WIW. 2 Br + 13. 13 Br 103 -WHO. * Br tt^^n ^"B^. 1 Br So ^3 3. 16 Br So -WK oil. " Br 'nan ona n^ IKB So avon ona nr no. is Ma So ]in ona. " Ma nnn\ 2 Thus Ma = Ar. rnn ND"?B j'na D^I |b ne no ruN n*B fe 'iay nto npibw "B. Br lain annnn ia i 30 p nain vi nnna nn D"nn iatsw TIWH nra So TIWH na wnnn 11 iai p nann yw cnnnj nn n Q'nn iawir. 21 Ma unSw. 12 Ma So 2 s Br ^W. 2 * So n"J> after DMX&m. 25 Br ^>l . 2 Ma ari. 27 So jwia. 2 Br o^wn So 2 Br ? ia. 30 Br itn pn So nwn pun. 31 So ?. 35 3 Ma i^n nt. 33 So n yetotf nann Wav 34 Br > Dn So nsT w on. 35 Ma ntwp. 36 So ]W; Ma snats. 37 Br > i 1 ?. 38 Br niinno nxann -ia. 39 Br So >,T\DNI,; maon for nnae. < Br + Dioa So -f- nibsa. * Br t^i-vsa Dii-tfia Ma BMVBn ouinn mina. < 2 n ]nn = Ar. mnpn ] "that its meaning". 40 45 n pis D'pnB by in MWW TOM DK npa6 zvby yatioi n t?nai nniK ntfn IK pyn jw ,nT3j>a nu naa nnn m TD KJWI n^ peon nt jwrw nt 5 iK3o s p&n K"73 *nm irrrnaa niKan 3 mn ni^ya ^>a !?3K ,p ',-pnratKi rrnnn nwa s it?n pnaa wna naa ^ finrraym non 5 p^nn nrai ,nr 'OKVtfi rwjw n^na 9 nna DIK"? TOK sm^vsa on ^e p ,isnsp i *]n inrn *p no ^ao ^nta wsm ,i7int 10 : "wmioi mn n?a 25 on mynrw y 26 nw ^ ntynty IDI ,D^ait3 o^j;n nn aiam is 2 9naa^ pwn % DTt6 2 8^ii p pyn inw ,ai& i jn no i&Ni ,iiis"ia yirsty nn nwaym D^sonn p rwjw no p n u 5 ? p w 34V| iy 20 DNsann nana 1:00 Kso 11 nil m ^a ^SK nn*neen noen mn na^^ im p na > Ar. HiN3 1 "or cheat him". See Ro., p. 68, n. 4. Br HDH, Br 25 riiin, hiphil of nv "oppress, maltreat, overreach in dealing" (HJN). * I. T. > n!?Nts 'B == U1D03. 3 Br nrg. + on. So viTro:! nvibni ~b pa for DH2 imTDS mDn. Br arg. ^. ni^l before I^O 11 ; So e So + viTnaa. 7 Ma nnratto. Ar. ^yBN^N B Br Ma So ni'jlPBa. 9 Ma > ona. o So !? IK. Ma Ta. 30 12 So + nhytb. u Ar. na pTT 02 ban hiK Dn^>1pB "and when they said ban, they only meant by it". Ma ''in DiOK D s Dn T3 !?an So D'DWH Ma > pa. is Ma nspi. is Ma > n*n. 17 So Tin Br is So pa. 19 Br Ma vninuoi. 20 Ma D^oan. 2t So TO. 22 Ma pnai Ta ^ax. 23 go + n ir . ?* Br 'OIK. 25 Ma > on. 35 26 Br So im im 27 Ma ni. 23 Br + ll? Ma + Kin. 29 Br maabi pixiv6. so So im a"jm 31 Ma > -iei. 32 Ma So > n iriN. 33 Ma > mipmi. 3i Ma > n So 'n b. 35 Ma > warn* bx bx o-'sa b>. 36 Ar. aro 1 ?^. 37 Ar. = ina'an msn as I. T. > Ar. ^> = ^>ax. 39 Br Ma iaa. *<> Ma n pnfi D'pis riMsv 44 ite nn ,invn iwto /mum nom ano^m 2 BUiim teaman nte D*wn nrtiyBP in pso p IPK nan n:o ,ttaa fMn irnrp-o^ man ^ntea 'jwjr *6 mrv DI JWJP HST n t 1 ? nmoa n loavn 9 "p fi ^ inp bl lai T3 p "without any constraint or compulsion upon him in regard to it, and therefore the commandments were necessary". So Wimyw. 9 Br uyisb. to Ma > DVn. t Br + " int<<1 A 'ts p So > nn run men ni. So D. So > om. " Ma 30 . I. T. > Ar. TWn^1 "and the practising of". 15 Ma + Dm. is Ma see p. 43, n. 30. n I. T. > Ar. pnbw = nDn. So + man ^ wa. i Ma So > I&NI. > Br Ma So irroa , . , "PS for ^B* 'a baian. 20 Ma Viann. 21 Br Ma > asu 22 i. T. > Ar. nj == nwo. 23 So *ianai. 24 Ma rwian. 25 So + T^n n^. 35 26 Br So p Di tun. 27 Ma ntt 1 ?. 28 Ma nann Bmybv. 29 Ma JvaVfi. Jo Ma ntn iit3n. 31 So nM. 32 Br So 'n. 3 3 Ma So nra&n. 34 So rfn. 35 Ma nrasn So !rra mwn. 3 6 Ma ^i\ 37 Ar. nplD IK "or steal from him"; Br li&D 333 Ma > 1333 1N So + 13DO. 43 n ps D'ps pits miaan \w DKI ,mne 2 atep> wii^m innetowi ,iriBm :pBD te vTiVrvao aw te , 3 ^ni wpa pi ^oon npa* na snwjttpn awnn *6a nt tya IK nty& tya vnwr m T^IBP iaa>rwa nvnnwt 5 jrw 7S i aiBN ,mana ann nvyen ty maio annnan ,jnan VWID 102 r WDI^BBI irmwo ^ nnioo 10 m 15 vn vmys y n"oio DTn rrn ii ,a nt noa on^ n^nn jw nn mei npt? ten nvn iTnnnwi nmnn te niD^i nno^nnni nioSn tow a^nno n^n pi , DTNrw nn "n^ea^ ten nt te i^iTni nt D^iown ryi ^h iyina innna^ rrnaen is ,n^iiten men b **Tmmn ,n^iten neann isjnv 20s nteoi /iiten 23 ^i ^i^nsp 1 ? irmp ttoD ? 22-1^: ^y p oi aa^m ^oan rrm nn inrpp mans nw nn pwi^ a^iiinn pvoa* n?a , p D2 )3n^ *]^^ )iytr anij^i neb s 20 DBV nj; nte 2 p n: nitea vm , , Ma 8W1 T"lSn |0. 2 Ma ini^2p\ s Ar. n33B "but with difficulty". * So U1K3. s So nuiw3. 6 Ma naar So npBr 1 cod. 73 (see p. 42, n. 1) VQD\ ' MSB. edd. "38, but Ar. ni8 (= rww), which should be emended 25 to 838 (= '38) rather than Heb. '38 to nnK. 8 Ma XTOB. 9 Br So W8. WB' .. (Ma tf^fl) ... 8 1 ?! thus Ma, which = Ar. n^15' H313 3*183 p nb> ^85 8"?1. Br So (Mi n&'tf) int5"t Ws (Mi QDSP) iosy nbn K'30 8^1. So + |3. Ma ruiwn. 3 So > TO. Ma nsn 18 px 6 Br Ma ,Tn. " n^esbi bin = Ar. roj? "sport, play". 30 construed with nw *?? and mt 'n*?3D1 See Ro., p. 67, n. 1. Ma = Ar. 318*3 ]o nun' '8i3 Br \rbv yintt ini8 rms&n Diun "3BB. So > yin. 20 Br + rp vbv. 21 Ma n'3ibs nesnn So m^s nnsn So nruii. " Ma blDi So miB3. Br So p . . . p for 8^ . . , 8^>. 24 Mi 3UW. 25 H13115 = Ar. linpo 1133D "compelled and constrained". 26 Ma > ^. 35 27 Ma ViW^. 28 Ma nvt'. 29 Ma > p. 30 Ar. nKl8inDp^K Vorsichtsmajh-egeln, see Friedlaender, Sprachgebr., sub voce. Ma m3U3n. si Ma Dna. 32 Thus Ma = Ar. n^K "food"; Br So edd. pwan. 33 Ar. 13; Br So n3. 34 Br So or6 nnn nn^n. So Ma n'n. 1S nB8 "H Thus rv6p inv rrrvfayB wm jnorb i ntyio 1 ? pi rrm Pirn 6 ^? new WB 5 m rrrpao n tsyo n 'mnn 7 ima nr6 pi nt "fyn , D mn^ pie V'i "IIM "nwi ^saya 7is naa nn inv 10 noa np inv n^ itB nni ,2onnn2 ina nw miain i Thus Ma So edd. = Ar. n'JHDaw^ nit3B^ 'B "concerning human, na- tural disposition" or "inclination". Br cod. 73 (see Ro., p. 30, n. 4; p. 31, a. 2; p. 62. n. 1) "BTUKn won. 2 So nbnna. 3 So + 01*6. * nrna . . ., thus Ma = Ar. KHTi bS?B p n^S> SlDK l^n 'JXSBX ]13n ^K3 Br 15 nibirse v^ rv\hp inv DHD nnxn m^s?B nvrn So ona nnn W'JIPB nvm ^ n^pi nmp inv. Ma rnxn. e Ma V. ' So So > nt. 9 Ma hp Ma > vhy. Br marg. "jp> BJJO 12 V"?. 10 1^1 Dili 1 ? = Ar. isBnVs "the memory". Ma 12 mh rmh !?3 < = Ar. 'mba p p "than a phlegmatic individual". 20 So hyyo for ^x?3 BTNB. 13 Br isien. i Thus Ma for Ar. (Poc.) nip ma nnn bi. Br vnmia niw xbi So rmns T\I S bi. "Wolff (p. 93), unnecessarily, reads Ninn "properly guided" for IWin which, however, if changed to iNnn, gives an acceptable Ar. form from ^ "to rise, be shaken, roused or stirred" = I. T. Tf\y\ Poc. excitetur; "and his faculty is not 25 aroused", "stirred up" or "awakened". 15 Thus So edd. = Ar. WK&K B^SK inn; Br SOBS an n Ma apn yaan nt. ie Ar. nsi noj?3 "with difficulty and exertion". n So b. Ma > Bye. i Br So nvr. 2 <> Ma > mnea 4 , . V"; Br nine So pso *bz for 41 t pis D'p-is pm , &ya ma naa :wn n"j> nt pi , 10 tpnen nn nn^ Witt i pyn Kin mi , oven ) s n i^na^ ? an nan amp ty na D s So Haw. 2 Thus edd. = Ar. nM '&. Br Ma So 1bS2. 3 So . So + itm Ma win. * Ma innann. * So pi 'n p mn. e So iniwts>. 7 Br So > De6. So + p p. Ma t p-IB D'plB miO 40 VTBK ,DyDD nBi nKiaan *w& nnn WJWTB rop Ki wam wets np^noo inKiai Kin K'aj DK 3 oyi2n ,ioya 'Tonar ny oyD TOKa 6nKiaan UBB *nptoiDi TOK nil JJUB s b inp 8 nnjn 10 *pv ty tiawvi ny to n"? U-OK aapyn? njKim nmKm 5 TBKI ,nmaK apy^ nn wn IBK ina "ipaniff iy ,anipn nn :nno ^in lino K^K nniK TDH ^ ns^no b 0^3 wtotwi " IBKI , mn /m ann nna 21 iniK mip TK p ,ir6it ny mnn T vty nt -pne *i ,nj; ^na K mw "wan ntws VT iK3i nnan n^ye u IB^W 10 now Kim mx Kin is ny 1 ^aK K\nn nvi^ Kin p in^>ir Kinn ITSO 20 imn f\r\r\w 2 Ma 3 Ma Ar. = nvrvnsn. Br Ma So nin^ns. > own Vs. * Br H-oni. 5 Ma njAnoitf. uatso np^noi i HKOin = Ar. ^ni^K m ^N "who lacked" or "was deprived of revelation". 25 7 Ma Ton i. * Ma > nroi. So apj? 11 ^. 10 I. T. > Ar. ni2K = 1:2. Br -i2nn. 12 Ma So Hainan. I. T. i . > Ar. iran nD ] rrnfi^H |-I3^ nn!?K. 13 Tar^wm Onkelos to Gen. XLV. 27: pni3 3pjr nib niaa nn mwi. " Br nan So > nan. s Ma ma. " Ma nibsfii. J8 Br 30 19 Br tnian So v 'n mian. 20 Ma 21 Ma > iniK So vb. 22 So nwmn bstwi. " Ar. ; --iai "and he qualified, defined". Ma + by, probably = Ar. \v. *& Br Ma > ib. 26 Ma nplpn. 2T Br Ma + mi3ja So + iniK nn irK nD I^BK. 28 So ^. 29 Ma 35 'BK. 3 Ma |n D'-ejBb ba. si Br + ib. 32 . . . Kin iniKo = Ar. miii nns p bsn 11 |K in. Br initose nn s oD mn n^T KNT Ma imw-'so noiND onb ,Tn" Kin So iniK^fi nna mb ( Tnn Kin. DIK or probably did not originate with I. T. 3 Br > BJ3. s Br n So + ri"v. nno So v 'n nine. > initcsa nn^tsK by. 13 So Kinn. , 39 t pis Q'piB Dan Kin B*IB Kim ,Ty pcnoon pi ,1*? Benson ^ na 'aw &6i net ^ e^mit? nan ^ p^so^ 5 nsyni njnn Ils sa rnina avira V'l Jinan ionise p oa in nnon nno 10 n^ ^y 17 fci iao ni ,mnn an nwan ni^ysD nn "I&K 1 s Ni , 2o-n^a a ^>a ,^mi^^ pnn ,ain na an 1 ? ^m 1 ? 23 vi7a s in rpn bi tynpon 15 in^Ka nsai .^nasty n^ai anrr s a S D^ 27 n s a naan nnsiaa 2 9na B^BBW B"yi niitiin nia V't i"? an ,ona sva 20 Ti^a 40^^ IK nna ia nnn i Br Ma canni. 2 Ma Kin Wn So + ^D. 3 So 25 Br + m. s Br V'll. e Ma pa. 7 So ltn\ Ma pi. a Ma > Kin So wn p DJ. > So n^jjen. " Ma Ar. K^N. i Br > N<3in. 7 Ma So -f !?3. Br Ma + ^Nitf 1 \nb So > KOi n". So B". 20 -iitca a = Ar. 30 p; Ma > -MM. 21 g o ^iie. z So wiann. 23 Br + pi. 2* n6 . . . ntpnt? = Ar. unpon n 11 ! ] . I Ch. XXII 8: D s 3i D'on -3 "ty^ n'3 nisn S ifib H21 n3BB>. M. often quoted from memory. 27 Br So JV3n. 28 So 35 -f- M. 29 Ma Nb Btf Vty D"J?1. so Br So nK. 31 Br So -j- ps 1 ? onV nrn^i. 32 Ma So ib3. 33 Ar. ^WDW Bla + n". 34 Ar. 3pn. 35 Br So instf. as So wva for i ni^iBts. 3 ' So -f- DP w on. 38 Ma > rv'v. 39 So > one. *o Ma n^w So + ]ne. *t Ma njwDn. " Br + ino. Br Ma > pion. 40 * So woo 3tn anvonai nwnoa *oo' nann 7 wan ram no ny ,rwaaa nntya ^ on *? onmp ^ mojno DIDK Kim nrnto note rrvTO nn rnrno ^nnwD on snn 5 niwnc pe niwnsn pi ,nno ana nno "nwriB )nei ,niiann pnni , ]m ,fft nonm f poon nani ,nirym ,oyam ,nnm ,nim ,ninn 10 wwnsn I^KI ,7Oin pisa anjrra mon wiat nasi ,io nm pi ann )^a ni^iaon nwnon on nwnon on wot ia ninn nm i IB niptnni nnon "concerning the partition, or wall" = Ar. ajnta ^6 "concerning the veils, or screens". See Munk, Guide, III, 56, note 3; 459, note; Geiger, Was hat Muh. aus d. Judent. aufgenommen, p. 81; Steinschneider, Mai- monides 1 Maamar ha-Yihud, p. 21, n. 44; Ro. p. 113, n. 5; Wo., p. 48, 20 n. 1; Holzer, Dogmenlehre, p. 38, n. 157. yi, "meaning". So Ma rPi'l. 2 Ma rwnoii nnina. s Ma Br>. < So p ty. s Ma p. 6 Br ints. 7 So n"JWB. Ma + n. Br So ino. iO Ar. tr^p&Da. 11 Ma So > D^. So > nMltSH D K"1^pBD81. is Ma So jwwn. " So Tnmn. Br n^wtai. " Ma ian ii . 25 " Ma -f no. is Ma > nwn& . . . n^3D3. Br nin-'na. i So rrnan, 20 Ma So > nton\ 21 Ma pi. 22 Ma DDYililJW So DiTmaw. Ma pi. 2 Ma H33na. ^ Ma "inV. 2 e Br So -f ^3. 27 Br So > Dfc. 37 i p-iB n-p-iB naiet? rial vnpn ntyn Dnp itr nn 5 nniK wip ni /tti n^ntran "pym ,nan nis pa , 7 ) no ^s p awn nn ^Bn 10 witt 19 no^i 18> i2Di /7 1 nmnty no njr&K ^y mio jpisn nt i Ma > ntm nai. 2 Ma onnan. s So V ( n. Ar. yw. 5 Ma nn D^IMS. e Ma ]W\. 7 Br ona. 8 Ma + nn. 9 Br So nan. So + ^. " So nt. 12 Ma p. s So > 15 *6p. So ppinew. Ar. nosa taayi = iwaa ^wa^; see p. 36, notes 5 and 31. 16 Ar. a^" p^Bini "and a wonderful reconciliation". " Ar. . Br inianfi. ^ Br Ma naa. 19 Ma i pns o^nc naio 36 3 8^8 nt nn *6i ,iaaa Vna nsr nana 2 ^nan ^a nai anann aa itoaa ny* 211 ^ bna waaa ^ ni8na mn 48,-w iv* anp nta inn p pya )m m im ,minn smoNn 5 nei "nt nnnio ]n natwian n>nnn onoKan w s BWBi plan Him ,^3 an^D ^n ) s 8i ,n8 nmv ^8 , 15 ppyn)w ,ntn ^ ^a na i 17 )n mjn D^iDi^sn ^8 )n T nijnnt? 10 nn a vw n8 na*i nn^8 inin^ ISB awn om ,i rap nni8 iip^ , 2 6pro^ 25 vn n^8i nnaa *6 24 8^8 15 pun ]^8i ^sni^D^n nan ananan 8V nawnn sani ,n"ion \T 1^8 ppin anann ^a f ana nyaana 29 *iyasn 8"?i ^a myin 180 ia* nwnn ibiDii awn 32 "inv ana 31 njp aian soa^aann on^j? natw rn V minn 8VaV8{y n8 nti ^snrya^n nmnn an ,^na 20 na nt nsai ,^a n"y anaan nai minn 37 8 { ?8 ana jw 9^8 na Ma > ^3. 2 Br !?ni. s Ma So IP. < So nrr6. s Ar. HDB3 B3NS = lBi3 ^0; see n. 31, and p. 37, n. 15. Ma > nvnj^ . . . Nnn?. 25 e iTHtni . . . Nrrw = Ar. ] Kinai nosi B3s |D3^N \\y \ "that man should govern his soul, but they forbid that". Br So VTlTruntf IV. ^ Ma B"K. a Ma ( T>D. a Ar. ^^m |n ]iot ]an "in. 10 Br bib. Ma > wsx s a^nn n3 "jDN 1 ?. So "B^>. 13 Ma So 'awsB. * Bi- nt, is Br -J3. is Thus Ma = Ar. *i^3 "diversity". Br So npbm. 30 " So > )n. is Br So mNn&n ;o. i Ma So nVui TOJJI. 20 Ar. ]"^1^X. Br So DM D.N. 21 Br So nBNff. 22 Br So Dn^y. 23 I. T. > Ar. DbobK DiT^y. 2* So -fyvf. 25 Ma So nn. 26 Br Ma So yny^j. " So o^wsnn. 23 Ar. rfapj^K riw^. So rise. 29 Ma nyasnn. so Ma o^Dbn. si Ar. noBil? D3tVN ] = wsaa ^icnw; 35 see n. 5, and p. 37, n. 15. 32 Ma > one. So -f- xin. 33 Ma ton for on. Ar. JTOBD^N *Kib. 3* So m. 35 Ma D. 3 6 Ar. toa\ Ma So n\T. ST Ma So pi. 33 Br l^n, later hand. 39 Ma VN. m< n wawn pi ntojmn Tonn p IBM Bne en n nijnn ini snmtan rwy^i ,WBI nittni imni vnvo no nn lo^ivBa Ti win neaonai , 12 )n^ rpm mnn ini vi awn Toro i ,jnn 10 m innaw ne^ 2 smi 27 D^ain ,pyn 3 nD D^oan nan is r an^ nwn ^> nsyo D^ invi awn viv nn inn awn inr sigr^n nw IK te ne ny ,onmna nta w^am ,^ni inv pmna nytwni nway^ inpwn 32,Tnn Ar. title nosa^ ns^i &tt&ta p pis^M ^B = Vwiisni Tonn p i . See Ko., p. 92, n. 8. 2 Ma > WB33. 3 tWWn 20 Ar. H^M&^M. Ma Q-'awnn. *-Ar. nT^ = D^tsn. !? p^n Ar. *)btO "differ with, disagree, object, oppose". 6 Ma So ^K. 7 Br > vh. s Br marg- niaiBn ntw^i. ' Ma nn^K nvnoo. o Br So in^ws^. i So > vh. Ma > V"i"^. 13 Ma D'BDi^anD. u Br TDn. So + it?B33. 6 Ma + D'&unV'&n ia. Edd. 25 wsaa bi&n no ^a. Ma tois !?N. So > imx nww. 20 Ma npwn. t So wsaa. 21 So n"n. 23 Ma > IB. 2* Ma i. Js Ma nnetr. 26 Ma + ^. >T Ar. jit^ = miwr. 2 Ar. pBiab "agreeing". 29 Ma + ^y. 3 Ma m ^y. 31 So mn. So + ini". n pis n'p-iB MIB 34 ,J?BD 4 in nn ,D s Dty Dty VJT mn na^'^wi inwi no iijptf mi ,pnsn ma imonpnn 1 Ma So nbKitf. 2 Ma rb*. I. T. > Ar. MnsDO 1 ?** rnn "B = unseen nta. < Ma in. 33 naai 4)vy nnonna natwian ny nnaan poynn 1 ? p m s ,"nw^n moo w ny m 10 n pis D'pis na rm V't ana Kim ,maann bifi nat anann p ,nwn wo 1 ? aw TNI sri row? Damns'? pan "nniani DTK nws nino nanna , 19 no nannen ntt? jrn nni in.n nann inn naai , 2 9 n nan im nnx nan moo ^ei onjn 7ann ^aa nai p m 31 pyn m 20 s"v nan vn n^an inn tysb trn V'n nn^ay nan 1 ? I nnspa ^a pj^n nt rry D^oan i^a naai ,nn ns nn^ay ia no na^ nnin yn nt to ^y nnia nt Br Br "Vtbrh. 3 Br l?ni. Ma 25 Tiarm. So -nm. * Ma \>y nnwn. Ma *|U. 7 Br So W1W3. s So TlX. 9 Ma > p Di. 10 Ma )r3. 11 Br w^n. 12 So + iin. 13 Ma Diini. So -|- nmnan '!? ne nn. 14 So l^K. Ma rwn. is Ma nWj> So iTtW. is Ar. '31VK1 = 30 D^am. " Ar. 2K"fi l 7i = n^iam. is miem == Ar. rww "and difficult to reach". Mss. edd. miOHl, which goes back to a very early scribal error. is Br 1KB 1NO. Br > ^VU. So > 1NO. 20 So -ox. 21 So !?na IK pep. 12 So > nai. 23 Ma n^a ^>K. 24 Br !?arfin. Ma Ka\ 26 So Kinn Ma > K"nn. 27 Ma So > inw tm. 28 So > tvbyn. I. T. > Ar. TH'JK. So v 'n. so Ar. OKW?K Dn^J) ^3KbK "the prophets" etc. 3i So > Br > iiKi. 3S Ma n&Di nsp TK. 3< Ma i^>Ka owyn So ^a nnwm. 35 n pna D'piB naiat? 32 nina a rwerv Ha. nwn 2 inK>3D ^oni IBII J nwna ia nityoa yiiD s^ao WBI poynni ,Dnste *)iin na nn TBPK t?Bin ,nijnn pi nioann p ime^ no to pi ,nvten nityoai nnen noi ,6Dna-n p n p ,KYin n^anV 70 jno Kint? no ,D^nnn IBDI ,patwin smteBO K ia wyea 'n 11 HBK n"in K^n ,n^jnD KNHI a^ina Kin ^ n bi D^non IIDDI , 22 )jtt3 p ntyyai is no pi ia niiian pK an^ini o^aien natyi KII'? man ninnonn /( n^Kn aoitsn 711 24^nK DTK 'i ^ piyn nt ^K pan? ^ ^ ,IKD nann inoxoo nta i^ia 11 2 8K^> DK Dvi^Kn ,maa ant Dipn nity^ IK anta D^nan 20 rrnn ny wnbn moo ^^nTi ,nan na WBI 1 So 12. So nitnas. 2 Ma Vi. 3 So ^no. * So 5 So [p] nea bnn'-w s ^ |i. onan ...]" = Ar. rr* 7 Ma So + 12. s So rtww. 9 Ma 1BD IK. 10 Ar. n "geometry"; Br no^an^K Ma KOTinto So nman b edd. noiann ^>. Ma 25 n So + onn. is So -f 1^. u Ma nsien. 18 Ma for TIT nt. is Ma ris^T pp!?. So ^ama. 18 So wa 11 ^. > So > IK waaa. o So i^we for nbwts IK. ai So > IK. Ma So > |aa ^IK niwaai. 23 So + iiaots. s * So ^UK. J5 So > a - no. is nnn d'jnn . . . H^KH aitsn = Ar. TK^IK . . . "^IKH. 27 So + ^K. 30 28 Thus Br Ma = Ar. N^K Sr&K "unless, unless possibly", Lane. So DWH N 1 ? DK D\n!?Nn ; edd. K 1 ? DN D'Kan, D"Kan being an attempt to correct the mis- understood trn^Nn thought to be an adjective modifying Vliaa; cf. Ro., p. 109, n. 1. See on this passage Bacher, Gedenkbuch Kaufmann's, p. 193. See also Saadia, Emunot we-De'ot (ed. Slucki) p. 32, and further p. 115. 35 where |K "?K DH^K = Heb. 'D. Cf. Moreh, I. 76, Second Argument: p 'ai n^nn Kb DK (edd. n^n^Kn) D^nbKn anann; II. 22: a^wn |nia ban '31 IttK 11 b DK (D7l!?K n"i); and Scheyer on al-Harizi's translation of this passage; also Munk, Guide, I, p. 453, n. 4, a moins, par Dieu!, and Ibn Daud, Emunah Ramah, p. 53. 29 Ma prTVI. so Br mjtt. 40 31 n piB nnb vty 2 vnjmn DM pi , lorfc nwne Din Bfiat? ,ma*ijm waani maaa *to s &ni ,nw ^oai owan njro^a rrvD s men TID^I psan avrw noo 6 nta *vai rosvi nrrcrn mam nwoa nanan ivtem ,ia s^w? nt ^aa naiiam ,naoo 5 iwiD n^an r?rr "peon mapa poyrwa pi ,naan no V "pnn nt ]o miay nnirpai rrna^ H\TI nwosn ^nntonn ^K y^anai , 10 wri^VB "iV^a na s a , "nnaam nana r n\in bi ,m!?nan nniayn nin on tysaty mn aia ^nn ?K anj; pto nt ,owns nin-'D^ i np ^in^ nao iTiT in Da ,22 Q ^ ^ n ntyo mn ^>yis nt 15 WK ^y n\T Daai ,iei poan te*n anyn pi ,inB vn^ysa mn aa ntai njnn VIB 27 nn ptan 20 nt nnaty iea o ,TDH nt pi ^aV 3 n^nn p inie^i isia nwna won 32 nan i teon nan 3l nnn nt ina ,ninan rwan no Ar. WBnofi^K nTn^N rpn^H nfiB^3 "by appetising, agreeable, and 25 palatable food". 2 Ma TYIWVT. 3 Thus Ma = Ar. '1K11D 0^3 "black gall". Br mvw mno So ( t? mo edd. minty me. * So tonsai. 5 So . Ma So era. ' Thus Ma = Ar. xi\tbx nmoi Br bin mnen So edd. minn man ^n. So + n. Ma > IBW. o Br So yi map^. " So msiapa. 2 So -j-nn. So ni&in. 30 H Ma nrfcsn. Ma > mman) So nnwsi. I. T. > Ar. ibj?s = liT^ws. 7 Br So mnen. i So a". ' ib . . . B3 = Ar. Vit "appetible". p^ttt = Ar. ^'l nso "unwholesome, and harm- ful". Ma 1^ pno. 21 So namm. 22 So + bw Vw. 23 Ma > in. 2* So TI for o^n ton. ' So nenaa. z Va'a for Ar. Nns 35 ^itn "when he takes or reaches for". 27 Ma arg. n ^Wtsn . . . na!?. 28 Ma > nt. 29 Ma any ba. So rv^an. so Br n^Vnn p So at Ma > nnn. 32 Ma > nin. 33 So no 'BD 5 njnn o wei niro pnsa man nnan pten p -maty nj; na 2 'ninn inira t rrnn pnn nt "jyi 10 inwn nahrw 35I1 DD 3 4niiB"in noan pi 1 Ar. ij^isn 'S. uiy "to turn, change direction" ; Lane "employ", Poc. dirigendis, Wo., Ho., Richtung, but here rather "employ, make use of, as 15 I. T. 2 I. T. -j- mn3 onnn. 3 Ma m. 4 Ar. mino* "subjugate". Br TMW So Tin* Mi. Edd. napKr^, sAo/e^ of nay, "subject, subjugate". So nunn. Ma "as^. ' Ma n 1 *^ Rim. Ma So -f- Ten; Poc. + semper. 9 Ar. b'n w n^ Ma n 11 Kinn. " So > V'l. Ma So WID1. u Ma So n^. ' Ma W\ * Ma ni^PBts. 20 I. T. > Ar. nin. is Ma SO\ i' Ma m. i Ma So W w nW31. So mtnaa. 20 Br So D'a^an. ^ Br > nupi So nwpV. 2 J Ar. ^ So niosnn. 23 Ma > niapi. 2* Ma w^ern. '* Ma 26 Ma mi. 27 Ma nan^. Ma nnwm. 29 go rwnann. so Ma > ,T,T. si yv vbz == Ar. ma "hateful, disliked". 25 Ma + Kb. 32 Ma pa. ss Ma -f- "?. 3 * So niOB-in. ss ^3 for Ar. ] ^ro, I. T. evidently having correctly read \o instead of |K. 29 n piB D' n'n & -pan* imioyan unaNBn a s n iwpaa w DVD atww jnv , 2 pyn nta v6 naia DJOP TV ats6 titrco *6 IWIJKI ,ojna : SDTJD ni ,myn n n^p^ni ntson n np nowity rrnnn ^BDO pso liinn V2 ny^n raioo iis s mm 5 Ton VWVB w Diwn nwao 8<| D inn 10 invw s 2 nm nait "vmmw Dn D "now v^y nnDi pyn m pi D^ 14 *opn h* ,D\n^ isy^ ^n -JTT nan ioi na"pn nn UTWD n pyn inn ,iaDm nwn in inowi , 15> p nn ^Tnsty inw"i no -njw nn f nwa So wi. i I. T. > aia t6i. 3 Ma > DTM . . . jvpm. 4 So 15 Ma nm. * Ar. p% imper. "compare". 6 Ar. nv. So TOJP. 7 So WI3 b. s Ma > ^3. 9 Ar. m KD ^KJ^I "and lie will procure what is with Him". o Ma n^oan So + In. " Br > 1101. So + (Mi oa) 'nn rriwoi. 13 Ma nj?iBr2. i* Thus Ar. Br Ma So npn. is Mss. edd. DPI K|?K DBn. Mas. edd. nowm or rm-wn. " Mi 20 piB o-'pia njustf 28 2 nimnBn nnon wy n^? D^ pi ,irow 103 jnn n^yo 3 iionpntp 103 To pimi Kin n33 noK 133 ,6)310 )ono m^an nityo^i nnon K^> naya )n "IOK ,snain nna m cno s 5 nK nnno ntyK >v /aanipn ^ owoKn K? )r on IK TDK Kin rry "iKem to m , s niK Dn^^p K^ IK ^y , 13 nnno 'oa 10 Kim nnan "ni^yoe n^yeo 15 nipn ]o THK ns^ ;wi onion *o iyoty non niitm ns 1 ? nw ) s ty oipon ^KT S my ^ oyo imaa DTK Do on Wn Kin Kinn ^n "pa ma mn n^iyn "nn^n ^>K nnn y^nb D^JJB vm 22 ono^ 21 vn nmoi 15 ,i:iK3tr IOD ,jnn ni^iyso Kim oyan 24 i^y nnno \*W* nex ^ '^ Bin nuDno njn ^o ny vto\ 2'D^ao ay we mn K^ Kim , nrwi nmia naapn n s iK ny y* IK TDKV no hy\ ,n s oDnn **raw 103 nia 2 o 32 mo nimns i*? )^K 31 n"y i Mi VUBD. 2 Ma nwn&n. 3 So AT. yp3 ]KD3W p" 1 ] 12 V n "since necessarily man has vices". KS&V Br on marg. later hand. plO ]01tO = Ar. nfi; So ]31D pa Mi 7 Mi nsoa. 8 ^>p ^^^ n"B vo nps '33^ ana e "as 35 to the books of the prophets they say much in them concerning this". 9 I. T. -f rtinn DV vas^oai. o Ar. noi. " Ma + owaan. " So > -O3. 13 I. T. 4- narws naa ^ n. >* Ar. naini nbo in; So wen i!?3 nt V1B1. Ar, dual. t Ar. ^iB^8 p H^B p. Br Ma > r6t> So ntoD^. " on l^p p^p^ = Ar. rrV nbb npj, "God blamed him". Cf. infra, c. VIII, 30 p. 49, n. 29, and p. 55, n. 10. is Ma DM. p3 = Ar. pn 'B "with regard to", Friedlaender, Selections, p. 113, note to p. 51, line 3. So inn isr-to for inn s n pa. 20 So vninantsi vm^j?Bia. ' So > vn rna-roi. 22 Ar. 'a nnp "imitate". " Ma mr g . nn^>sn. 2* Ma > vto. So 13. >s Ma + 13. > Ar. '3, Mss. edd. 'B. 27 Ar. 35 DKW "laymen, common people". 28 on!? n^SB *6 ] ^1 "and those who did not possess virtues". 29 So invottf. 30 Ma Mi NB. 31 Br 3 Ar. pbb n!?n-> rrt p in D. So rtv. 33 Ma So 27 T p^B Q'pns nspn p pwn 2 p VJKI ,nian Mian ijpani nnyn won 3 lion -nan *6 /w irvny n roam rrain new nanan an V'n ;nnn /jraoNn TYIS *nKaw p DJ nanan an men? ny /w lea ,Dnann K ty *pmnV ^man pao p IDW ne ^y 3 ]w ,ni^yan p nanp rrrp "n^vn ^1 nwipnn ^jn snip^n p p KJPI ^nn nspn ^ jrm jn s X s ? im Vsi inr ^a s nvty K^ 13 iai pyn ma 10 DSV ^y ts^apen nina nan omi y^nn pnsja anv ^ai "n^K ai ,jiB6n ma DBT n ,nmo pya nwy^ ny D^nii IDIK nnK K^K is.Tnnn 17> ]^ mofctt? "HD 7^ K^ prer ^n nwa 2 irot TK v^vn 19 Kin nn ,tnnK nnan jpnon 15 m^yan ^K pa^ 7*017 plan ma vnyiarc no ^ao aiiKann mn nKisnn ns by vb* ^rmspn p nsp ^K JHD y ptnnn!? vrbn 2 Ma nmni Br rim. a So ^. 3 Br Ma nwn So "is 25 B-K. 4 So lttni. s Ma lb3.. * Ma 11D. ' Ma 4- "ioi. s Br So to; Ma mpix. 9 So wp5n toi menpnn hv. 10 Ma pwr ^jn. Ma nn nwo Mi mwo. 12 Ma insn. * Ma > in. * Ma Kin. Ar. na "like the appearance of, similar to, a sort of". Ma p. ia Some edd. 'fi*i. 1 6 Ma So naa. 30 IT Ma So > ih. is Ma So mm. is So > m. 20 Br So irottf. 21 Br So + "ft. 22 Ar. dual. ss ^> T95r == Ar. ^ inrr. 24 Ar. ntsoi UJ?K p == isii naD. S5 Ma -OK&. 26 obwn mn = Ar. ^DD^> ]KD3N^. "Wo., der Mensch, wie er sein soil. In support of this translation, Wolff (p. 29, n. 1) says, So ist hier wohl sinngemaJS ^^^ zu 35 nehmen; "vollkommen" ware unpassend, da "Vollkommenheit" (im Denken und Handeln) ja erst erstrebt werden soil". But Munk, Guide, I, 77 )D3 beD = homme parfait. " Ma > ^. " Ar. "Hi !?3B "as soon as he sees". 29 Ma nwp. pis D s piB nutstp 26 nn&no ini awiyt? no ansny w^ &w ,ana DM ^ nano i7w ID , train rv\roh i\chn TTT ty ^ arwviKan piBBi nvw ww pnsn nta 2 inNat? no minnt? Kim ,"wa TOO 8 ono niyta int ,p na Vi na*an nt ^BD ? rvmsv no nnns ^i ITIDKBP 5 teen iiotw f *fcnnn *w ^ "inv nnn nsn p noi nahpn by nnnwm ,nmon n on ~^K ^ s D^^ nnmo ny nt b 103 ara imyioi ^awon oyo^ "wnnin S ODH nw m ta njn nwnn an nspo "pninn^ an inra Dio ^ia 12 nti ,pinioa 10 ny tsyo ninn rwsvi mj^n TS ? ywon p nj6i ^ni pnn :nnvnn nii^n i^nwaaa "pmnw ,nnam ,&p^m ,nnyen 15 ni^nio mina no to pi anp D nt ,nno n-nptm ,^aw ^anaBf pi , 16 rMiyni ^nsm 2 <>pnn n^ain rwpo pn~bv TV "^ ai p*uvo 15 nina 2 4nia"ioi nnoo pty DD oson nisen an aipn ^> nowa Bin r6iai , 25 nTtDim ,no s pin ITIBK 102 pi ,nm Byan na vfcrvv TV ,Bpn apn ,airvn airv ,n*^ n-nm ,aipn nan? iso pi ,ni^an mian TiBnt? nv ,aa^n 20 naa ;w |pt Dessau, 1809; Groningen, 1845; Lemberg, 1876, have nJ5K2, with note endeavoring to explain the passage. i Ar. bns = inv owa. 2 Br > no. So u-oi. Ma WSJB ww. * Ar. iTiH^K nni ^P "by means of the practice of good works and prayers". 25 5 So o^awan. 6 Ma mbwsn. ' 7nn msi = Ar. ij^sw "trouble, fuss, ceremony". Ma -p!ttn ntil. 6 Thus Ar.; Mss. nK TOVO or WK nwro. Mi n roiroa. Edd. nwipi nwx (or rains) nuiro 7ns. >o Thus Ar.; Mss. and edd. nttjn. " lyniin ^tsan = Ar. 33^; Ma So 'in. 1J Br Ma m. " ( D pninn!? own inw = Ar. nsis 30 ^K "God prescribed it in order that we should go away from". Ma > tam. WW (Ma) == rtSlB Br So liW. "We expect prnnitf instead of * ptnm aar^nnw n = Ar. rarir. "nn So a^nnnv Mi rrnra. Edd. wnaa. Mi nMw BIBI. Mi mWw. r a anp = Ar. anp. Edd. |nna. i Ma na^. 19 Ma pmw. 20 So pwi. 35 Thus Ma. Br So rrap^, see supra, n. 17. 22 Ma naiann. 23 Br ]ha. m^iiei mnfi^b |rw = Ar. m*n np. See st*pm, n. 4. 25 rrvwm Ar. DHpnwbH. s Br lain ^ae. So ^aa. 25 T pis O'pns naie no ^a s ,2rpyDn Troop no ronis6 nana no nntw ,wa nto rrvnrm ,IBU niyn? *i sTosm Tyan pat? *i ,nnnai 5 now ,a>wn ty N&n TBWD 12 vty TBSI Tm HTD ^nbapa Nap no IDS :noai nea firm no n 10 nt ^n^y itya inn ^onn tyina naan own na a^aty nt T^^ai ^ona TIDDI anos 27 p nn ,o^nwn nni n^ain nn 15 -iBK 1 ? mas noK na na p ni nowm D^aito o^jno^i 20 vbvn nvT nna I^K nnon mtyo nn nn 3 ono{y jrn ,^in pnsa i Ar. KT3& "by nature". 2 So mttOMn Ma wtJn. ib nwtsw no = Ar. n^ NO. * Ma > ^irca hvt^h . . . nnwi. So mvnoa. 6 a of 25 WTO = "practising" or "seeking". nilfiNI == Ar. *)K5NbM "and justice". Ma naiDKa So rui&Nai. 7 Ar. |ina^K "caves". s So -vvm itssn. Ar. ransn DD^K 'pW ] ^1 "and that he should not reduce his body to destitution nor torture it". K> Ar. ^pi^N tOKi 02 "according to that which tradition brings to us". " Mi 1BK1. 12 I. T. > ]ron. 30 13 I- T. + !?". So V'n. Br > "01. 4 Br Ma > rn. So b for to. So 4- n-iBD -pi*. '6 Br " ntn Ma 'D no So nt noi. Ma Mi nani. is lymin osm = Ar. anjn nini "and those who handed down our Law". Mi vn. 'o Mi ^y. 21 Ma 2nn. " Mss. and edd. cb\B but Ar. n^ 'B = nam "a year". Error goes back evi- 35 dently to I. T., who must have read D!?P "Q or D^JJ^>K S B = D^M. J3 So > i^j). 2* Mi u6. " So 'aan iiT-otb -no im. 26 Mi '3. " Mi ^^ inw. 2* iwra = Ar. bnnVa = rather, 'IIBD. " Ma > nitox. so Ar. noun ]. Ar. bbo^i; Wa = "people, nations". Ma maiOK3. Edd. Basel, 1804, and Slutcki have correct reading. Edd. n piB D"pn& naiot? 24 vna p i ,ia*naya Drrnno IDBHO nns^ ny ,iT'y rPBV 4^MH 31BNDD JH BIN B n rh* wy a^Tanrw 'a^aan iNn "IP*OI ,an:na rmy ,8amaa vim aatwia antot unai maia ant? ian ,nw^iD ijn^ 5 moi n^yo DOSV^ wp orw 12 rani *jun ww nn ^to , 11 DB6 mn n^iycn I^MBP ^T ^ nm , DO m nnaii nin ipt?nt? n^Bnn o s ^a 10 23^^^ ,^ 2 22^iiepDi , 21 nwnp^p tj won p wteii n^no weinai pn one ipoei anw nnp^ ^nnni ,na ww ^in nn i^ p ,pso ^a n^n :w^"on hy nis"in anp^a pso ?a nwcan is V><1 nnin , 31 n^ii s rr^y Tyn loa iini aonD^on nonsnn mwn nn f nre nan mai ^sb , S HB naono niai VI<| nny , , ^ Ar. ]i nn?Kj>B rrni DnpS2 "lD& iTB ]WpW Ofi Dnmw "when they saw that by associating with them and witnessing their deeds they might become perverted, and that by having social intercourse with them they feared their morals might 20 become corrupt". 2 Br So or6. s Ma > jn; 108153 for 1DK&3. * So > train. Mi nanm * Mss. edd. + nnan . . . aww. So o^oan. I. T. > Ar. 7^ = r6n. 8 I. T. > Ar. KiVs;ii = i^nnm. So row nro Ma naie. 10 Ma + nan. Ma own b. 2 Ma So rram na^ = Ar. ns!?ni na^n "its perdition and destruction". 25 i* Br So vi. Ma DM '3. 16 So nwenn. " Edd. D'MBnnfi. Br > So D^Mipin D S OD. so Br biBin on So Ma town onw. Ma n-norpibip So rwip^p. Ma M^fipom So nM^BpMi. Ma * Ma la^M Min lasm. 2 M. mentions three purgatives, Dn "juice of the colocynth, scammony, and aloe". 30 He mentions colocynth and scammony in a letter; see Ker. Hem., Ill, p. 16. Of. Mittot ha-ffiggayon, C. VIII (ed. Slucki, p. 41): \Vfth M^lfipMn. See Ro., p. 88, n. 3; "Wo., p. 23, n. 1. 26 n mifii "a complete relief" = Ar. KD^'ay S^3 "by a wonderful salvation". 27 Br D'Vinn D'KB"i&. 28 p !?3 "so much the more" = Ar. -njM^Mi nnK^Mas 35 quanta magis. J 9 n^rr w . . . ^nnm "and if ... then". so Mi Ar. nBi. Ma rn\ ** Ma vtn. 23 npi Kbi Ynv Kbi iamby iip^i nian^n mbiys nerv Kb baK , 4 ani}&>bi nib'sn nibiyB 3 nwyb miss IIBD 2 inKiit?a pi Kin 7 ai&n t?nnn rm ,"iitsn byis *iniiaa man a^ys nib"on byis man 5 invi bp inr ma-nab nitfin p ami awt? Kim ,miai nKiBin -inn rwonn ntmn viya aw pi ,i by ^isai nt^i ,nno nuKnn tya awo na>jnnn "nya by ^iBai^ nnv nKini "HBB "inv ^miaab iDsy nTD aa^n "p by a^mi ,niKnn nKiBi ma int , nbaia aie ab jm ib w ^B ^iiaanD 18 inv aabn tvnan nnon jon TIT by nann IK wn nsb eye B s tDia w IK ,nwa nysioan 15 rwivi myn nsb niTntn )a a^ii ww ba>a TTI ' aii ,y 24 maaaa icsy nTao isb nniain pi oyo nnn mbsty isb niiyn |oi aya aabn ai& Di ana a^iK nspi "a^etn nspa an^ann 2 6om wy 20 "wa nb^K nnim ^onib^ba aipi , 29 auo 2 sinKn nspn IHK niwo p nte nan wy Kb nnaifca nnianm uni_n a icsj tjiit/ its i t/j jj uj iu iui t/jn < Mi rrby. I. T. > Ar. MOOT = Ttsn. 2 Br Ma ntnaiw. 3 Ma by. 25 4 So nrttfo. s Ma > noi; wiawa for imiBO. 6 Ma m. 7 umnn 31tn = Ar. HroJ^K. Lane, "a nice, subtile saying"; Wo. eine feine Be- merkung, eine Subtilitat. BTnn, "a novel interpretation or idea". "The Win = novelty, was some new thought on religious topics, or some ingenious explanation of a Biblical difficulty", Abrahams, Jewish Life in the Middle 30 Ages, p. 132, n. 5. 8 Ar. yilNp = icdvw, Dozy, regie, reglement. 9 Br So y\mt tnni Ma aittrwa rm. 10 So + 21^. i Ma np. 1J So mwnn. ts Ma > n6w&. >* So naso^. i Ma > neo inv. Ma iDia !? ymi. " Mi niaaon ntsa. Ma > inv. > Mi y. o Ma niwsja. i Mi niian. 22 Ma m'Btfl. 23 Ma 35 p pi nwann niwi'in. 2* Ma nysob DBS So niasoa IBI Mi nasoa wsa. 25 So + nra. 26 Ma ww. 27 So -f- niBipen nvpi. " Br So innn. 29 Ma So DIM. 3 Ma nWa Dipai. So -f "> n n rnirr) IWK nwj>? n^T. " Ma > n w rnyi. Ma ] w m So p s . 3Z So 1121301. So > 13131W 1B3. s Ar. n8DB^1 "and the corruption of. 35 Ma D. pis D'pns nai 22 p a: DEW niyan p pan m tyi ,mn KT iwto inn vw nn jrn 5 m^ytn ^IB nnn niyen vn DI am iT im /MMWI piss "inaity 102 ,]non ^>yi ^ ,n^D ^n iriy , 16 isn ^ii vanp "inao S SD iniiBpD ni^vs p5D 161 10 IBS ^snnana w "niTnia vrw WBI ,WJIBB ann 2 "p-n ^B^^ p ia^T p^Di zsnwn^ai ,wn ? p ,nv ^ inrBjr^ nB 2 *i^ nwj6 15 jnn niyBB inr *w visni Bin nvn^nso nwnB mi wi ^ ,^inn m niBi^ -' mnayai ^pifin nn nwn jwin nma ainn v^>y 2 9i2aty s e B^ 2 8 s ^B^I ,ays SO^K Dj?5 IB^ in^itr ^ns fci ,vbn innn s 20 ,m^D^> ns^non mnn WBAB iiaw ny n 32 rn^ys IIBB p^ai mi ^iiitsn naian Br So rwu. > Mi -nts. 3 Ma > aaVn 3i p-vn. * Ma marg. -p^j m M f or m^. s g w 3 ^. Ma > 0^3. ' AT. 9& ma = ntn man to. So -J- ^>. Br BJ^. o So 25 11 Ma + ma. So ^Jim Mi ^iiDl corrected to ^iini. 2 Ma Mi -j- ono. '3 Mi > iri. So + one. Mi mwg- rion wi vn DI n^jfi nn. * Ma + n^nna. Br manaa. i Ma nnp. isn s aw = Ar. in^ai. Mi ran vwaw, but corrected. Mi rovnns. s Mi nnoinfi. i Ma im. " So 7113. 2 Ma s>i. -nwai 30 naas = Ar. ntaKpas. 13 Ma nan^wsi So nwer3i. " ih nwsb aia^ = Ar. nn^apa s to aa*"rt "and we have recourse to its opposite". J5 Ma rwn. as Mi nom. v isa ia inn^ = Ar. nosa *hy na nnp* "be- cause of which he gives bare sustenance to his soul". 28 Mi 103. " Ma oa'ff. so Br nnK. 3t Thus Ma, paraphrasing the Ar. 35 NruiKp 11 w In3b nM nV ^$nn ^ n3l "until he almost assumes the disposition of prodigality or approaches it". 31 n^1J>B . . . Bin runs by ino s i aie vw frown nspn i Mi > s tt. 2 Mi + 1^. 3 Mi * Ma ona. Ma > ]ina. B Mi 7 Mi Kint. s See p. 20 n. 2. 9 Mi ntfiani. o Mi -f- "h. 20 11 Mi D^K Kin itsnatf. " Mi DifiKDD. Br ^'lan Mi 14 Mi ]Brian. is Mi > pj> p!?. 16 The gloss p n^nmo nt^i is not found in Ma. The use of the first person in the last phrase seems to show, however, that it originated with I. T. i7 mana ... pi = Ar. nfcmn -OKKjns ^>K naKa KIK nSns Kn^ niiio KDDK ^K JKnnn K^I n^o i^iai 25 HfiinBts. Cod 327 (Parma) has the correct reading. The word K^, necessary according to Ar. and the sense of passage, is missing in all Mss., more than thirty of which were examined, except in cod. 327 (Parma). Ma codd. 71 269 1212 Harl. 5686 (Br. Mus.) have 1^K or n^K, cod. (Parma) 438 miti l!?K, which probably go back to an original K^. Rosin (Ethik, p. 81, 30 n. 4) properly suggests the reading K^. Br Mi codd. (Parma) 802 959 1246: (Mi vrw) v,Ttw nissona onb DTUIO mnB6 D^B hi hv irntw nnaniKtfpi ai D^CSBI (Mi niana) nain awaits D^"3n. nisaon or noaona is found in Br Mi codd. 46 802 959 1161 1246 1262 etc. Correct reading mana (Ar. rhr) in Ma Mi codd. 71 269 327 438 1212 Harl. 5686. is Mi B. i Mi 35 nnon. 20 Mi IHK. 21 Ma So D-WBI. 22 nmcb . . . n^ana == Ar. n^Knis^K ^ DipbKi iinn^K nw 'B. 23 Ma > itssy . . . maao^. 2* Ar. nDBJa. 25 Ma ^VW. 26 So + Vhv. 27 \y^n nins "coward" for Ar. DBi^K yn&^K, but rather "the apathetic, or phlegmatic in spirit", as above, h'jKn&^Ki = tiai nain wmn mm. 23 Ma Vsr. 29 Ma ntwin 40 n pnB D'p-iB mi& 20 narw p yjntjo mpsnonm ,nnn rotean mwn p nysiaa IB jvwi ntean p ia D'xm nai D\MJ> BHB^ T baa *inxjn lao&ai ism DIN ^ab a'er6 iruua !?a "a amp aits nDN1B!?Nl Hj>N^N p "and wit is the mean between buffoonery and clownish- 5 ness", evidently going back to the Aristotelian mean e&rpsnre\la "wit, liveli- ness", and the extremes /Jw/xoXox^a "buffoonery, ribaldry", and iypouda. "boor- ishness, coarseness" (Eth. Nic. II. 7); Poc. Urbanitas inter scurrilitatem et rusticitatem. See Ro., p. 80. n. 3. blD^D "loftiness, distinction" ; Prov. IV. 8, n^D "esteem highly, prize her" (Toy); Yer. Bikkurim, I, 64 a D^nai 10 pxa ho WO; Kiddushin 78 b , Bekorot 30 b ps3 !?1D^D D'ina D-'ima, "the priests guarded their dignity 11 . I. T.'s rendering of the Ar. "and dignity is the mean between haughti- ness and loutishness" is not exact. A number of Mss. have an explanatory gloss, not by I T., but neither is this in accord with the Ar. Br So Mi 15 codd. (Parma) 46 378 802 959 1161 1246 1262 + Kin ^tf>D (Mi "B1) "B Mi u-w) WK (802 959 1262 1161 1246 Mi itna) iton naanDtf (1262 Kin *ti) v 1262 wwannn) nuwinn, (46 1262 + nwa) (Mi ira) 0^1212 bainia (46 1262, iV ^iK-in ]t3 inv (46 1262 om. Mi mn) DIN laarPBO in (Mi niKmnm 802 nm tr Q-'iiin ^nte n^o (46 nw m) on rwmr im niT ntaam 20 nain nwns. Harl. 5686 omits this gloss, but after roNBttnnn has Br Mi codd. 46 802 959 1161 1246 1262 etc., have an additional virtue man pi ninispm iin&pn p jraion nmni, and have also an explanatory gloss: 802 1161 tnViB 1262 trs^ifi Br n^iD) n'^ia 6a pip^ no x>aun niaia Vn 25 Him lite ipi vrae nn'aab nwts ^ai (Mi man) nan ^a in a Kim (959 tr6&iK im mm (Mi wao) o^ats nrrna Ka' iintspn nwa. rnVie is the old Spanish mollidura, Lat. mollitudo "tenderness, softness". Some Mss. have the additional virtue nmm, but not the gloss. Rosin (p. 31, n. 2, and p. 80, n. 4) is of the opinion that I. T. translated here from an Arabic text 30 which differed from the Pococke text. He attributes the virtue JVUm, which is not in the Pococke text, to I. T., but not the explanatory gloss. Since, however, there are a number of reliable Mss. (among them Ma codd. (Parma) 327 71 438 269) which do not contain this virtue, it may be concluded that it was added to the I. T. version, and that I. T. did not have before 35 him a text varying from that of Pococke. See supra, Introduction, p. 23. 1 Mi nfcwm .. ni3J?m misplaced after ]lPKin mipn mt nailtt IDBn, p. 21, line 4. 2 According to Ar., aa^ 31B . . . a^ aitsi should come before nipBDOnm. The virtue aS aiB is entirely missing from Br codd. (Parma) 46 1161 1246 1262. The gloss ]lKin . . . n^xn nno 1 ? ]W ^BBI is found in all Mss. that 40 have aa"? aiD, as Ma Harl. 5686 (Brit. Mus.) codd. (Parma) 71 269 327 438 802 (on marg. by same hand) 959, also in So Mi from which it may be concluded that it originated with I. T. 3 Mi nnoa. Ma liOOl W5W1. Mi rmxp TO pa ayjnean awwi n^ynn on 2 D t| ^en nwan p njmm ,jnan *;vawn ,nteoin jno nnn , ,mon srnnKni rrvrv JHD nnn ,mjn r.wan TO pa a ma NTO nnvnn ia teem ,ann n^iysn la^nrp nton nwann \T niTntni ,ninn niin myn pi nwnn an moo a^nn 11 BEM ^nittni nspn in nwnn an jn arrii ,)nnn nspn i 10 naiann s m ^'Wiinn nyni ,mwn naonn ^ni ,mnn an :nnon "wwnea "wwne IJT ]iTnB , HTDDH pa nysifi iTiiaam ,n^ Bn ^ ni^an pa VSIDO nianin pi pai rwiwnnn )^a ysio "^a^am ,aa^n 71 pai i So nwBin ^n nmsna. Cf. Ro. p. 79, n. 1. So n'lia. 3 i. 15 > Ar. twnsa = nn\ * Mi p. Ma + wn. * Ma ona 6 Edd. + nnn. t pp "an acquired quality" = Ar. rebo "custom, habit". s Ma edd. mm. Ma So ntonn iin Br mm o Edd. waitan for mi. Mi nuorn. " nvion , . . niTntni = Ar. TP^'D ii^B vi risatb Kr\w nt!?n s n^ DBi^> p n\n!?i nKT3b 'TWBK p \T "and 20 abstinence belongs to the good deeds, and the psychic condition from which abstinence necessarily flows is a moral virtue". Ma nno mbyfi KVT. So vxvi. 13 Ma nwinn. So t?m. " So TOTHB. Br nvninBD Ma rWVlBtt. Mss. and edd. depart from the Ar. from ^ID^Dni p JS1D to rrom D s i21t5 (see i/ra, p. 21, line 9), each Ms. having one or 25 more glosses, only one or two of which originated with I. T. Edd. acces- sible to editor (Wien 1798, Basel 1804, Dessau 1809, Groningen 1845, Lem- berg 1876, see Introduction, pp. 31 32) except ed. Slucki, contain no glosses, and omit the phrase ITDm D'Jmo . . . tt1B2r t6. Ma codd. (Parma) 71 261 269 327 438 1212, etc. mention only seven virtues (Ar. has eight) besides 30 nwnin, omitting the virtues toote and nm. Br codd. (Parma) 46 1161 1246 1262 omit ^ 21B1, but add. nmm. Mi codd. (Parma) 802 959 edd. have nine virtues: ntrai ,ro^>2W ,& asi ,mpBnonni ,nuni ,nnjm ^ID^D.TI ,mi3im , ai . . . tooteni = Ar. ooine b* a pit D- p ,jna awato men -nna^ men BWBU 18 rojnn p a win nwsan wsn 2 nn TOK lamm iwv ar6 "ps na WBT TON iDtea anw INBYI ,ma ]w pa n^rr TK ann pisa ITOW i Bin nna jpso *6a "minn ana maw arwiwan nn S wn V'i ;w T^K s a^ nn nan a^aia DJW ^ ] ,as am nai nn anwa naa msoo im was mn^ 10 nann is Ma DB3n. J So nrw. a Ma nwnn. * So nsN^oa. Ar. Ma . So maw. 6 Mi anxi\ ' nbinn . . . omnN = Ar. . . . omnK. Ma Br HOT. ' Ma ^ov. 20 13 Thus Ma for s Mi 10 Mi nmro |na Ar. DHBS1B. Br DDHH oann n 11 ?? no So 'ts n"n new "Qta Mi n mwn v>y oann iTto HP"n no -ima. Vocalized edd. na^a construed with D' So n*yh. s So nann. 16 Ma nan. Mi > -pin is Mi > IBP . . . nea. i So > n^nn. So nro. Br > edd. ' Ma in So + 25 p , i an 15 vb na IBT nivin nnon nnp!? rnna *)U? BW 103 rn nwia jna nt?ynt? *roaian rrp^n n^am nnaian rrnnt? niiaro nnaian rrnnt? wn ntom , niton sni^ysrn nman TBJI "WB ,niiUDn ntojHjm 10 rojnn Tn jna rwynv waian rrp^n 5 nifiin ^vw ICDI ,v^y "iipnn mwenn 12 nD^o i^m jun-ni^"Q no i48innB^ ,10 "wrwpwa vw non ^nm^in nosn*? IDT nanni onwn pmm , 10 moai HBB i So ^ina. 2 Br So v ^, Ar. osaW iiDnpt* 1 ?** ^>p. 3 Br > iea , , . "him; Ma er ID = wv 102. Mi warn B Mi naian. So inn. 7 now = Ar. njoon^M nn^. Ma nAwan i. Br Mi Tnn. 10 nwin = Ar. rwcbin nn^K. " So nafim. l Mi 20 n3^tt3. 3 Br nrrrwjnn. 1* Ma > tow. 18 So and edd. in n3 no inw pwD tnrw nea^ pno mnw 10. > Ma iKiro So nnwa Mi *pwa Mi nrg. attempts to correct. " Ma ni!?. Ma ^3 D^na^. i Ma 1J?S. 20 Ar. annbl dn&bw ^Btt^K "mud, coal, and dust". 21 Ar flS1BJ>b; Br DVBPn; edd. Basel, Dessau, Groningen, Slucki, Lemberg have 25 variant D'EflBsn. See ed. Slucki, p. 6a, n. 36; and Mil. ha-Hig., ed. Slucki, c. VIII, p. 41. So > n0. 23 Ar. Y1B61. Br So in mni. 24 Thus Br cod. 73 (see Ro., p. 30, n. 4, and p. 77, n. 8) = Ar. ntCNiVN "aims, purposes, utmost limits". So nuVfinS Ma ni^Bn/i. Edd. + nun n^WB or nun. 25 Mi "a'*, edd. -f o'iBun. J 6 Br > an. 30 So H- n^n -jsna mm. 27 Ma o-'nan. 28 So b a pis D'pns ruie 16 t nra *om w 6 n non m nn m n 'p^rn ^ 5 nn ] s w ,TV neTo m w woi ^osi w 12 iy a IK nn 16 i"ot lysity no m Ma nn\ Br en ntn\ mm = Ar. n^n^tn = nii^ao, in c. IV. Ar. iw^n = nu, in c. IV. 3 Ma nvvwn. Ma So naunan. 5 I. T. adds nJ1fi, and Poc. magnificentia. 1^3 ion!? 10 = Ar. rnn ^ ensrtK. Br So iVD. ' Ma p^n. s Ma So io\ 9 Ma So nto& ^. 10 im 1 ' ^j> ] wnw = Ar. neNpnoK by na na. Ma -i^s So "i^u BTH. n So ite. nw ^ none in i = Ar. IN nONpflDN ^9 nj in "or it (the imagination) is in good condition". Ar. in refers to an antecedent rp!?5n "his imagination", and is not "he" as Poc. 15 translates. Of. Wo. p., 12, n. 2. So > 1^3. is Ma IB So rato. 16 a pis D'pis mna nNt?a p ;w no 2 ?wn nya wy ^iBiom jm Vi ,intan DJ nan ma njn nno w a njn ,nno way ,nre&ni niYayn WJMD* 7 nnn r snvte n^yrn nnan ni^yo ,DTD w nn p^r6 wso s on nyf nn "nnnpni nipvnn nnon njpr s ni noann 10 mno "wan nann i^V? wni niann aw ruiann mat : "OTjaatp w i*? isn nan nr 8nvn s nBi , 17 anp nta ty s i"in p'rnm ,na^> "iniynttn p^n^> IKSD^ nnon 15 2 oniTnta ,ne man p^nn nt n^ji ,"nivon pbrb && pn ^ S N pyn reads K&mDp 1 bezwingen, but in the later one (p. 9, n. 2), on evidence of Berlin Codex, reads as does Poc.'s corrected text. Scheyer (ibid., p. 103, note) suggests M&mttp 1 leiten, and Rosin (p. 54, n. 4) Dyrurft lenken, instead of DBJfloX but both revisions are untenable and unnecessary. Instead of 20 leiten (Scheyer, p. 103, line 1) and lenken (Ho., p. 54, line 15) it would be well to read beschranken, or its equivalent. Wolff (p. 9, n. 2) finds fault with I. T.'s translation DttPDb, but without ground. 'Vj? ixp=o shorten, curtail, restrict or confine a thing to, which idea is expressed in DBJflo!?. i Br > n^n. 2 So -f- nn^> mrrp&n r6wan. 3 Ar. HTTI "perplexity, 25 confusion, uncertainty". Cf. Ar. title of the Moreh VVKn^N rft!n. 4 Ma > ]3 DX 5 Ar. rrnt *x-\ npn IK nos xn nNpnv anna "in so far as one believes a false or a true article of faith (dogma)". See Kaufmann to Ouzari, I, 13 (>>^3 >lX&\ V^); Holzer, Einleitung zu Chelek, p. 24, n. 5 (nxnxpTOK'jN \0 !?1S ^ = nuiDn ]D D-'lppa, Prinzipien der Dogmeri). 30 Ar. may \s nista bsy DD == map i mso mt?j> D, Scheyer, ife^d., p. 103, note; Eo., p. 56, n. 1. Mss. and edd. > Hit??. I. T. did not translate *7bV. ^ So nb>n. 8 So nr^3n. 9 So nin^ns Ma nrn^ns. 10 Br So mbD. 11 Br Ma mpnini nmpn. 12 Ma U&B batsn. 13 Ar. Nri ^srr. Br 133 N5MS3n. * Ma > 3B3. is Late Talmud edd. 35 njisnn mat. In c. VIII, the opposite is niunn pnni naann BI S I. " ini wan^l = Ar. *vhx hv Din finw Kim. ^jA* t/*-*^- deviner, decouvrir par voie de conjecture, Dozy. "Qin !?J? nittj?^ "to understand a thing"; cf. Y. Shekalim, I, 45 d '21 to 'S1K !? llti^ 'jlD' 1 nns ]W "you cannot understand the nature of" etc. " Ar. nii ynp = nx anp. is So 40 19 Ma D36n IK I^K ^ii^ nan nt So oasn IN I^>N -ma nton nan m. 20 Ma nwnn. plan mjnm nnwn nn&n rose* DI nnuin nra&m nwayrw to fir D'p^nn 3< ot!Oi ,1:6 "niynen p^nm Bunen ptoin Kim nrae PK nenen ptoi tor ^ , 5 ^D wye nnn Sn ,'nn n^iyso naye^ IK orwye hvnb 5 i Thus Br. = Ar. 'SN1>D '6 "concerning the disobediences of". Add. 27070 (Brit. Mus.) mm Br. nMg. Add. 27070 marg- Ma So Mi edd. T3. "Wolff (AZDJ, 1902, p. 576) suggested that by changing the Ar. B fits the context, since the chapter deals with transgressions. Rosin (Ethik, p. 54, n. 2), with Scheyer (Das psychol. Syst. d. Maim.., p. 102, note), on the basis of the Ar., offers rvnaw instead of ^vao. The reading w nM is to be preferred, however, as it has Ms. substantiation. I. T. translated ^KVD now by TPQS and now by '10. 15 See chap. VIII (Wo. p. 31, line 22) rPSSB^M Hwt&ta 10K ]b = nwon ] s 3yB nnajn, and (Wo. p. 31, line 24) frcy&taa mp nW ) = noa nitJ 11 nnt?, Rosin (ibid.) is of the opinion that the word njJHW has fallen out of the Ar. text after Ar. bl = r6nn (see preceding note, end), which Mss. and edd. omit. Ma has 1^ IK after 13, but this is probably a variant of 12. 3 Mi ^BO. 4 Ar. NDiTB = DiTMW. 5 Br Ma b!?3 . . . . ^KW = Ar. KOiT'B IKVON^KI *VCbh D^ n 25 nan has. Ma in^. So bhs nx3 bi nn-'iWD (Mi int6) into HTWI TOT ] s . s Ma imjn. 7 Mss. and edd. nn n^WBfi DBj>Dl? = Ar. o ^>a ^s> KBmxp', Poc. n^SB ^ S0nnp <1 , but in the Errata corrects to the proper reading of which Rosin and Wolff were unaware. In his first edition (1863), Wolff 13 pna D'piB SN TB OKI >6 DK ainwj^ IPSK DM 5 , 10 HST TON njn :njw 7"B no TIJPBP m na rrnn * ^v nra nt ITTttQ So > vwj^ I-WT n na. 2 Ma > inw^> wan DK. V 1Wj?^. Ma DM for T-M. * Ar. W ]K Ma npiW, Ma So .Tp^ni. ' Br So jmn. 8 Br ViT. Br So + 15 nnpnD^K "readiness, ability, aptitude". 10 Ma 10K. 12 Ma mwn. 13 Ma mg. aie h . . . Vn. Ar. ^pj>Si. Br ten TOi. Ma nisrp. So nwnni s So I^BH Ma > nnMH. . Ar. Ma So > Br edd. See Kaufmann, Attributenlehre, pp. 444, n. 126, and 446, n. 129. Scheyer (Psychol. Syst. d. Maim., p. 66*) suggests D^aiwn or 20 I. T. > Ar. Ti ^Dl, Wo. ttwd wie sie beschaffen sind. " Br is Mi im nsna. w Ma marg. i,-n. 2 Ma > vn\ pIB D'plB nJ10 12 way aw nan ^TW iyT Nbi ,^ B nena b ^ ,a,wn^ D-IK *aa j lanart? iaa ,yaaa WIIK*BP IK 3 nn "ir6 mn appiw ia -IPK nan Kin vnynan pVnni , 5 iaaa nnnani wn n^pa *nitoyfin p KW nan ntai ,IHDKB' ,miaam nnsni ,pnm oyani ,iaaa .'pmnni nn nan snvnai s ,D*Btean anpan i^a nanni ,nitrm nanKm ^niaennni nnoKm ^owy^aa ^i nann nrrp 1 ? ^ Tn naa , 9 )ian na'K to nman ^K ^ai IK "naann^ abn nai ,mnn ty ) s vn nai ,na^nn ^y ^ann nai n6 o^a "DiTninai on onnoam n^Kian *)ian na^K n{y pi ,KT^ tTnynen nan 10 ,^a^ n iK m^ Ksan nan Ki p nam naiaen p ^na^ iai ,meann /avy pai /ya "pa ni^iysn yr ia ntyK Kin wyni /ana iaaai f ify p na ^y 15 ona^ ia *MK nan Kin nan Kin i Ma m ^3. 2 Ma n pin\ So \1D3M ppvw u. 3 Ma Mi nnt. Ar. B nV "to something". * Ar. ^PBb p TW nipb rnn pi "from this faculty result the (following) actions". Br 1"2\ So ^> for p. Mi 20 s 1100 . . npa = Ar. nn^Ki 2bbV. So nn^-ai Mi mar - ' Br pnirn i. Ma maonii. )wn . . . ^31 = Ar. KSJ>K SJ^Oi *1p^8 rnn ril^NI "and the instruments of these faculties are all the limbs of the body". Br *yiin *13'M (a superlinear) ^33 WrOH 1^8 ^31 So jun H i3 bs nsn nt ^31; Ma *pan ^2 ^3 nsn mnsn I^K nt ^31 combines 25 the two readings. Wo., p. 90, note to line 5 from bottom, emends Ar. Mpbtf to sing. nip^W, but Br and Ma point to the pluraL Wo.'s emended reading agrees with So. The word niro "powers" is used here by M. possibly instead of m^1J>D "actions", the meaning he wishes to convey being that the limbs of the whole body are the instruments of the actions of the 30 psychic qualities just mentioned. o Ma So 13T for I3in. TTO\IJ . . by = Ar. &3^H rfhy. ll Ma Mirk. 12 So in&n ran rvrab. ^ Mi m r s- + obis edd. D'-Vs 0^3. i* Ma So H31, Ma So W^nnn, s ^no partitive, "some". 17 ruffno n3K^o= Ar.^no. 35 vto ]n no to = Ar. T'to --n no 'to "as they really are". Cf. HUb., p. 421. Br. >3 for to. 19 Ar. pt6tDK3 "general or absolute acceptance of a word". J o Ar. "inp- 1 pass. So no^ Ma mn TID!?\ 21 Ma > nnjis. 22 Br mon^oni. " So new 1313 mn tonar 13 n nan Kin. 40 11 K pis D'piB nni T&n anc HOT 2 n*na inn nfca nt arep nra 5 , 9 nunn ,s)inn w mooiiBen rwonn 'ronan wao t^an&n Vaa i aien nnsp te onsp 10 2 7 15 nonai , nan naiaon ant? , nt nami nmp 6 711 i Better, WV nt1 = Ar. "by what means they work". nn K^tti. * Ma one noi 20 Ar. ac^N nr3sV. Br nunsnn K021, not "what" the faculties do, but 2 So rbto inn n13 ini\ 3 So Hftl ono noi. s Br im^. s Thus Ma. So nisin ns!?JD3. ' Ma mm. s Ar. iirmi^K nas nnntws^K. nninisn3^ = ra Mo^a = mooiiBtsn. See Millot ha-Higgayon, c. VIII; Munk. Guide, I, p. 39, n. 1; Scheyer, Das Psychol. Syst. d. Maim., pp. 2223. So D'fiDn&on. 9 So rttnn on. 10 Ma antWDni. " Br ntna. 25 12 Ma + Di2 na ro^a ^33 wa !?sa IK via^e inxa waaa top' originally a marginal gloss. Mi mnsn. Ma + niKin DH oytsni vawnv i* Mi nnnDn. Mi > nsn. Ma isrn. Ar. nNDIDHD^K moi "trace, impression". is Ar. Knwa "their absence". 30 is Dnjnnn . . . ii3P i misplaced in So after DTyyn ] nsn nt 3'3T mbi. 20 Ma 3"31TI1 Da'n. Ar. 33ina "to combine, to compose". J i Ma TlBni. The fern, forms of the verbs probably go back to I. T. to agree with Ar. But see Introduction, p. 26. 22 Ma n'avton p. 23 Ma Drn. 2 * Mi w D. J5 Br 35 omT V So Da" ^. 2 6 Thus Br; Ar. 1i^> "class, species, kind". 8 nn WBi 1^> W "has a soul peculiar 25 to itself". 9 inn t?ai ^nte == Ar. n5Nb osa TJ. 10 So n^s. 11 So aww. 12 Ma D on. " Ma > ono. So mt. Ar. vhti. Br nTn Ma Tn. i Ar. nsK^to = nnni. " Ar. iiHiD ,TB inc. is Ma rum. i So rmonn. >o So Ma win. 2 Codd. 71 1161 -iDnn. See swpra, p. 9 n. 9. ** Cod. 71 nntwin cod. 30 1161 lenn. So mJ. 24 Ar. HTW& "which is common to them". 2 s So ^na. 26 Ma ^3. 27 Br. n3. 28 So + m 133. 29 Ma n^SD^Bnttno edd. D^Bioi^BnD. Ar. pBD^Bne^N \o "of the philo- sophists"; Wo., p. 4, n. 1, Philosophanten. D^BD^BDD coined by I. T., based on Ar. tp^BflD, see HUb, p. 419. 35 so Ma WWM. si Ar. na "absurdities". 32 So nviDSi for ^3 niTPttK. 33 So Ma Tiais. 34 Some edd. ns. 35 So nans. 36 Ar. B^>3 = r\\rb, |NDJK!? is^5 "the humours of the body". 37 Thus Br. Ar. h\vr\ T\n. So edd. w\w Ma BT'iBnw. 38 Ma + Kin. pis D'pna ro ^ ,mn &&>in pn ]?n p^ni pw cn^n '3 , 7 Diom nenn u pw pnsn s ro ,minn pen p )tn pte pw nianni ,rwij pw ^an ty new DJDKI ,r6 T pesn p jm ptoo pw 5 i Thus Br So Ma = Ar. in KfcJN; edd. Dm See Introduction, p. 25 (bottom). Ar. nnit6 = tnruN^K. 3 (Ma DIK) mn 12 jin* = Ar. jKDitM H^M. * So > ^ TIT hv. So nas. e menn ia |n< = Ar. -many? *i^. 7 So -nonrn Dion. So + iV IBM. Ma marg. (iter hand) C od. 71 (Parma) iiwvtt = Ar. nS5lbl. Br So Mi Ma codd. 10 (Parma) 46 261 378 438 802 959 1246 1262 edd. 1Jm "and the eagle". Ma may have been corrected by comparison with some other Heb. text, but hardly with the Arabic. Cod. 1161, which will be referred to below, is defective here. Since a palm is nourished by a nutritive faculty (]tn pVn), it was proper for M. to use H^M^W. Later, (p. 10, lines 10 12) in speaking of 15 the faculty of sensation (nBOin bB) of the various species, M. refers to that of the eagle (Ar. 2SpJ^K). All Heb. Mss. and texts, except codd. 71 and 1161, have correctly ntwn. Codd. 71 and 1161 read itsnn. Thus, in describ- ing the nutritive faculty of the different species, the Ar. refers to that of man, the ass, and the palm, while in discussing the faculty of sensation 20 it speaks of man, the ass, and the eagle. Ma with its marginal reading, alone, agrees with the Ar. The texts which read ~\V17V\ in the first instance have itwn in the second, while cod. 71 has nann in both cases. This con- sistency in the Heb. texts is suspicious. The Ar., cod. 71, and Ma mrg-, no doubt retain correctly the first list of species, namely, man, ass, and 25 the palm, and it can safely be said that I. T. translated accordingly. The present condition of the Heb. texts arose, perhaps, from a mis- understanding of the original I. T. version. Some copyist, thinking prob- ably that the same word should be used in both places, must have changed iDnm to agree with the later occurring IBttn. Another copyist, thinking 30 that IBttn in the second instance was an error, changed this to IBnn (codd. 71, 1161). That M. need not have used the same list of species in both instances is apparent from the context. First of all, he speaks of each species as having a nutritive faculty (]tn D3) peculiar to itself, and states that this faculty of man differs from that of the ass and the horse, the 35 two latter representing one species. Then, discussing the nutritive faculty, he illustrates from human, animal, and plant life, saying that the nutritive faculty which nourishes man differs from that which nourishes the ass, and both from that which nourishes the palm. Later, however, no longer speaking of the nutritive faculty but of the faculty of sensation, M. very 40 properly avoids referring to the palm as being endowed with such a faculty. Instead he uses the eagle (3pJ>b) as an illustration. Thus, M. may well have used two different illustrations, one from plant life, and the other from animal life. pawn jn 5 mm nwfii 4 m*6 s nt TOJD aatfrn ,JWBJ nnn n^iyan mp nrrns nn nn ^2 ,niswn p^nna np^nn jorw ^b onn "D^pnno lainon ^ IOD^^HD tysin ^^ taw 12 nnan i^n^ ^v nnsi 'n ,nn na irpm i 10 p ,on nsnm nnw nn 2 3B>sn 'p^n^ IOIK nr ^SDI nn ^uoin *mi am "niynom nini ^iem 15 So > B3. Thus Br Ma Mi = Ar. 'Bon, with phrase JYl^Bn mp Dnn as subject. So and edd. DlJOp^ ; cf. "Wo., p. 1. no. 1. 3 So and edd. awm. Ma + i 1 ?. s Br nm. 6 IIBD . . . IP = Ar. ins^ nn DnDl. For clearness, I. T. has D^KBlin n instead of Dtftn (Ar. DnD^I). ' See Munk, 'Melanges, p. 40, n. 3; p. 54, n. 2. 8 Ar. NnbtMmD 11 "make 20 use of, employ". For nJ> in this sense, see I Sam., VIII. 16, "and he made use (of them) for his work". So ^D. 10 So n^m. i So Ma D'-pbno. a nnan yipTi = Ar. is So Ma ton. * Ma KSnn. Ma on marg. " Ar. = jiin ^ni. '7 So TUMP. Ma > onm in^rv. nfi^i (some 25 edd. llfien) pass. = Ar. SiniriB "so that they should be averted". t9 Ar. DB3^ 3B 11 ''ib ^^^5 "likewise he who cures the soul". 2 So edd. nnD onxn. 2> So rrmnsi. 22 Br nbb. So BJ. J1 Ma on pun nen. So noisn ini. See Introduction, p. 26. J5 So uiKi 30 n 10 5 npi ,ITB naan K^ DSI rto ,mpn p n^ jsi inn } DD .TSI ,D rn nan m ISDO ,yn nt Kinn nm mn 15 Ma So M3W^a nttWI. 2 So + ^fi. 3 So )" Ma * Ma WS^K, but corrected by later (?) hand. & Ma 13 y* rby\n. 6 Br n\T. 7 Br So + pnat. s So pn ib Ma ^n. So vn. 10 Br Ma ^&fc. " Ma DnWMn DW. Ar. "since it is my intention that profit should be realized for the reader." Br Ma 20 N-npn Hv6 vuw So iip^> n^inn ne!?!? viiow. 3Br So Mi rnsTpn jraa ye *wia toaa ^K rnia iron i^fa ,,Tp'pn ipi , name TO , maite Ti niTDnte pis nrron itep p ns nps ,enpn nn rin ta Taa p TIX^ D -si ,?is5 n-n S B nmana yii in D^ mob* p p pi ,) s pa p mi p 2 na 5 nrrona nwaan "iann nan ,enipn nn ^ n^aa 10 nann p"?n 14 t^nnana 15 mip a^ na^n na^n Bna p nana Q^ntDp D^ap an f anniana 2 'wbw iio^nni niamaa 25 p aa B^BiD^sn nain anianai , s aa nan i Br So Wbtob. 2 So ma. So Ma h"r\ Ma 'iribV. 30 s So 'bba p>^. s Ma + "inv. 7 Ma D '3. So + V'n. 9 Ma So dvpa. 10 So nbb. n So Kan. 12 Ma innbK. 13 So i* Br So > hy. i So + nwen. i Br So > ns^n. So ifiTi. is So nnBbi a. 19 Ma IDS. 20 Ma ia^. 21 Br i Ma 4- ^V So IDI i. 22 Ma + ona. 23 So "ma nnai. 35 Mi D"b3n. 27 So nnbw. 28 Ar. onp^K. 29 Ma a. 20 Ma -TO narp jnN j *ib* ssob* ,VID^K Kin * nDDD^ nnn Tina riyBai^K tt& 5 o -"B rttna Krrjn npi Djom tufcta *ptonto *nn p mpn ,H*TBB ^>"ii *B Brooch rrin * 10 nt iiia nan na p oa won ,*non nta roofin n^yinn nn noa mp na no 1 Since the Arabic of M.'s foreword is inaccessible, being found only in the Mss. and in Pococke's Porta Mosis, the editor has deemed it advisable to reproduce it here. The text is that of the Porta Mosis, pp. 181 183. The Hebrew is found in the editions of the Peralcim by Hurwitz, 15 and Slucki, and a Latin translation in Suhrenhusius' Mishnah, Pt. IV, p. 393; see supra, Introduction, pp. 31, 33. Thus Ma. Br V't p& "i sin p WD i3"3i hnm ain ne So Tin ION V'2 lanen. Of. the introductory phrase of M.'s Introduction to the Moreh: "j mirr Ta f'v IDV "i aiwnn T'e^nn wvbrb nann ann ana. I. T. translated 20 the Perakim in 1202 (see supra, Introduction, p. 10) while M. was yet alive. Therefore, in referring to M., he could not have used the abbreviation h"\ or *>". See HUb., p. 438. |" = n ^nnfitf "may his Rock protect him", preterite for optative; see Munk, Guide, I, p. 3, n. 4; idem, Notice sur Joseph ben-Jehouda, Paris, 1842, p. 69, n. 2. Fiirstenthal, Moreh I, p. 2 25 has, incorrectly, Gemeindevorsanger (=Tias rfhv). Ma r6nro, nnviB = Ar. "ns "introduction, prolegomenon". M. uses this word to designate his introduction to the Moreh. See Munk, Guide, I, p. 3, n. 1, and idem, Notice, p. 23, and 26. The man #or excellence is M.'s Mishneh Torah. Of. Munk, ifoU, p. 23, 30 and 28. B Br rby\r\ Ma n\hy\r\. Ma > mann m& D^W noa. ' So n-nai. 8 Ma n^>pi. Ma Mi wwto. Br n^iai?; So n a na mn p nn p ay p UNIVERSITY OF ILLINOIS-URBANA 30112004374135