** Shaar HaBechina - Gate of Examination **
Gate #2 of Chovos Halevavos/Duties of the Heart
by Rabeinu Bahya ibn Paquda zt'l
english translation by:
Rabbi Moses Hyamson, former chief Rabbi of British Empire
New York, 1925
original scanned with permission from http://www.hebrewbooks.org/3186
OCR scan and error correction with permission by
Rabbi Yosef Sebag
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- Translator's Foreword
- Introduction
- Chapter 1 - What is the examination
- Chapter 2 - Is examination a duty or not
- Chapter 3 - Its various modes
- Chapter 4 - the diverse marks of divine wisdom in created things which we should examine
- Chapter 5 - Which of these is closest to us and should receive more attention
- Chapter 6 - factors that are detrimental to examination
*** Shaar HaBechina - Gate of Examination ***
Gate #2 of Chovos Halevavos - Duties of the Heart
by Rabeinu Bachye Ibn Paquda zt'l
On the examination of created things and G-d's abounding goodness towards them.
INTRODUCTION.
As we began, in the first treatise, with a discussion of the various modes in which the Unity of G-d can be demonstrated so that it shall be wholeheartedly accepted, and found that examination of the wisdom manifested in the Universe which the Creator called into being, is the most direct and surest road to a realization of His existence and reality, we deem it our duty to deal immediately with this theme so that to each treatise the one most nearly resembling it should be joined, and each topic should be followed by what is appropriate to it - this being among the subjects which we have to deal with in regard to the Almighty's service, the purpose for which we were created, as the wise man said (Eccles. 3:14) "And G-d hath so made it that man should fear before Him". First we have to note that though the benefits G-d bestows upon His creatures are all-embracing, as Scripture says (Ps. 145:9) "The L-ord is good to all", the majority of mankind are too blind to recognize these benefits or comprehend their high excellence.
There are three reasons for this lack of comprehension on their part.
1. Their absorption in secular affairs and pleasures, their longing for something they cannot get from this world, their neglect to contemplate the benefits G-d bestows upon them because the sole hope on which their hearts are fixed, is the satisfaction of their desires and fulfilment of their wishes. Whatever stage of success they attain, they seek to proceed higher and further. The numerous benefits enjoyed by them are, in their view, but few. The great gifts already conferred on them, they deem small, so that any advantage gained by another person, they look upon as having been taken from them. Happenings that come to them from G-d they regard as calamities that have befallen them. They do not reflect upon the works of the L-ord that are for their benefit, as Scripture says (Ps. 10:4) "The wicked, in his high arrogance, does not enquire. G-d is not in any of his thoughts".
2. The second reason is that human beings when they come into this world, are like foolish beasts and a donkey's colt, as the wise man said (Job 11-12) "Like a wild donkey's colt is man when born" They grow up surrounded with a superabundance of Divine favors which they experience continuously, and to which they become so used that they come to regard these as essential parts of their being, not to be removed or seperated from themselves during the whole of their lives. When their intelligence develops and their mental faculties become strong they foolishly ignore the benefits the Creator has bestowed on them and do not consider the obligation of gratitude for Divine beneficence, for they are unaware of the high
degree of the boon, and of the infinite greatness of the Benefactor who bestowed it upon them.
In this respect, they resemble an infant found in the desert by a kind-hearted individual. The benevolent man took pity on the child, carried it to his home brought it up, fed it, clothed it, and provided it generously with all that was good for it till it was old enough to understand and comprehend the many benefits it had received. The same philanthropist heard of a man who had fallen into the hands of his enemy and had for a long time been treated with extreme cruelty, starved and kept naked. The benevolent man's compassion was aroused. He appeased the enemy so that the latter freed the prisoner and forgave him his debt. After his release, the philanthropist took the man home and showed him kindness, but to a smaller extent than that shown to the foundling. Yet the man was more appreciative of and grateful for, what had been done for him than the child who had been surrounded with benefits from infancy. The reason was that the prisoner passed from wretchedness and destitution to a state of happiness,and tranquillity at a time when his mental faculties were mature Hence, he fully appreciated the goodness and kindness of his benefactor. But the foundling did not realize the value of the benevolence he had experienced even after his powers of perception and understanding had become fully developed, because he had been used to favors from earliest childhood.
Still, no individual with intelligence will doubt that the kindness to the child was wider in scope and more clearly recognizable, and that consequently there was in its case a greater obligation of constant gratitude to the benefactor.
A similar thought is indicated in the text (Hosea 11:3) "And I dandled Ephraim, taking them in my arms, and they knew not that I healed them."
3. The third reason is that human beings are subject in this world to various mishaps and damage in person and property and do not understand that these misfortunes have beneficial results, not realizing the value of trial and discipline, as Scripture said (Ps. 94:12) "Happy is the man whom Thou, O L-ord, chastenest and teachest out of Thy Law". They forget that they themselves and all they have are benefits which the Creator in His generosity and loving-kindness has bestowed on them, and that His decrees are executed in justice and are in accordance with His wisdom. They are resentful when His judgment is visited upon them. But they do not praise him when His mercy and loving-kindness are manifested to them. Their foolishness leads them to deny the benefits and the Benefactor. Their folly may even induce many of them to indulge in sophistical speculations concerning G-d's work and its various products which He created for their improvement.
In this regard, how like are they to blind people who were admitted into an institution specially built for them and furnished with everything requisite for their comfort. Every single thing was in its right place and arranged for their advantage in the way that might best serve the specific purpose of improving their condition. Useful medicaments had also been provided and a skilled physician appointed to heal them by the application of these remedies so that their sight might be benefited. They however did not trouble about their treatment and paid no heed to the directions of the physicians who sought to cure them. They wandered about aimlessly in the institution, miserable because of their blindness. Often as they were walking, they would stumble over articles that had been placed there for their benefit, and fall down on their faces. Some were bruised, others suffered broken limbs. Their pains and sufferings increased and multiplied. Then they burst forth in complaints against the proprietor and builder of the home, condemned his work, charged him with falling short in the fulfilment of his duty and condemned him as a bad manager. They persuaded themselves that his aim and purpose had not been to do them good and show them kindness, but to cause them pain and injury. This attitude of mind induced them at last to deny his goodness and kindliness, even as the wise man said (Eccles. 10:3) "Yea also, when a fool walketh by the way, his understanding faileth him and he declareth to everyone that he is a fool".
Since this is so, men of wisdom and knowledge have deemed it their duty to arouse those not cognizant of the Creator's beneficence and instruct human beings intelligently to realize their advantages. For many benefits fail to be enjoyed altogether or their enjoyment is marred because they are not realized and their excellences are not known. But when the attention of the beneficiaries is called to their advantages and what had been hidden from them is revealed to them, they will offer, in more abundant measure, laudation and thanksgiving to their divine Benefactor, and so will have pleasure and happiness in their life here and receive their heavenly reward hereafter.
The wise man expressed himself on this subject as follows (Eccles. 12:11) "The words of the wise are like goads; and like nails, firmly fixed, are the compilers". The words of the wise are compared by the sage to goads, because they arouse and stir up; they are also compared to nails firmly fixed, because they remain in the mind and because wisdom in its various forms, secures permanence, when set down in books. The phrase "Baale Asufoth" means, according to the commentators, compilers of sayings. The term "Divre" in the first half of the verse must also be supplied in its second half; which should accordingly be rendered and like firmly fixed nails are the words of compilers. For books that treat of the various branches of knowledge endure, are permanently useful and therefore are fittingly compared to nails firmly fixed.
In this examination (of created things) six topics will need to be discussed.
1. What is to be understood by the examination and its true meaning ?
2. Is examination a duty or not ?
3. What are the various modes in which it is to be conducted?
4. How many are the diverse marks of divine wisdom in created things which we should examine?
5. Which one of these is closest to us and should receive more attention than the rest?
6. The factors that are detrimental to the examination and its results.
CHAPTER I.
By this examination is meant meditating upon the marks of divine wisdom manifested in all created things and earnestly evaluating these marks to the utmost of one's mental capacity. For wisdom, though varied in its manifestations in created things, is fundamentally and essentially one - just as the sun is one body, while the appearance of its rays when passing through glasses that are white, dark, red or green, varies and assumes respectively the color of each medium, and just as water with which a park is sprinkled assumes the color of the blooms on which it falls.
Contemplate, therefore, G-d's creatures, from the largest of them to the smallest, and reflect on those matters which are at present hidden from you; and, with the help of the Almighty, you will find that they are as I have told you. And because these marks of divine wisdom vary in created things, it is our duty to study them and meditate on them till the whole matter becomes established in our souls and abides in our conciousness.
If these marks were the same in all created things, none of them would present satisfactory evidence on this subject. The wise and the simple would be equal in their recognition, the reason being that when one and the same thing is always being produced in the same way, it is clear that the maker is not a voluntary agent but a force acting according to the nature imposed upon it - compelling it to act in a definite way which it has no power to alter, just like fire whose sole function is to burn, or water whose nature is to cool. But one who has the power to do as his will prompts him will act in various ways at various times.
Since the Creator has free will in whatever He does, is not under constraint, needs naught and is not subject to any physical law, He created things diverse, according as His wisdom each time dictated; so that the variety shall point to His unity and His free-will in whatever He does, as it is said (Ps. 135:6) "Whatsoever the L-ord pleased, hath He done in heaven and on earth". G-d knows if it is on this account that all creatures have not been made in one form and likeness; rationally it would seem that this is the purpose of the variety in the marks of wisdom exhibited in created things. But the Creator's wisdom is too exalted for us. What we have just mentioned is only one of many things to the knowledge of which we have not attained. Consummate wisdom belongs to G-d alone, and there is no power beside Him.
CHAPTER II.
To the question whether it is our duty to study created things or not, we reply that the obligation of doing so and deducing thence proof of the wisdom of the Creator, can be established by reasoning, from the Scriptures and from traditional lore. By reasoning: For our reason bears witness that a rational creature's superiority over an irrational one consists in the former's superior ability to perceive, understand and acquire knowledge of the mysteries of the Supernal Wisdom - mysteries, the existence of which is confirmed throughout the Universe, as Scripture said (Job 35:11) "Who teacheth us more than the beasts of the field, and maketh us wiser than the fowls of heaven". And when a man thinks of, and reflects upon, these foundations of wisdom and studies its vestiges in the universe, his superiority over the dumb brute rises in proportion to his intelligence. If he fails to observe and reflect, he is not equal to the beast, but inferior to it, as Scripture said (Is. 1:3) "The ox knoweth his owner, and the donkey his master's crib, but Israel doth not know, my people doth not consider".
The same can be demonstrated from Scriptures, as it is said, (Is. 40:26) "Lift up your eyes on high and see who created these". And again (Ps. 8:4) "When I behold Thy heavens, the work of Thy fingers, the moon and the stars, which Thou hast established". Scripture also said (Is. 40:21) "Know ye not? Hear ye not? Hath it not been told to you from the beginning?" Further (Is. 42:18) "Hear, ye deaf, and look, ye blind, that ye may see"; (Eccles. 7:2) "Better to go to the house of mourning than to go to the house of feasting, since that is the end of all men, and the living will take it to his heart"; (Eccles. 2:14) "The wise man, his eyes are in his head; but the fool walketh in darkness". (Prov. 4:18-19) "But the path of the righteous is as the light of dawn that shineth more till the day is perfect. The way of the wicked is as darkness; they know not at what they stumble".
The same duty can be learnt from tradition. In this connection, the sages said (Sabbath 75a) "He who is capable of calculating the courses of the stars and planets and does not do so - of such a one, Scripture said (Is. 5:12) 'And the harp and the viol, the tabret and the pipe and wine are in their feasts; But they regard not the work of the L-ord, not do they contemplate the work of His hands'". And they say further (Sabbath 75a) "Whence know we that it is a duty to make astronomical calculations?" Because it is said (Deut. 4:6) 'Observe therefore and do them, for this is your wisdom and understanding in the sight of the nations that, when they hear all these statutes, they shall say: 'Surely this great nation is a wise and understanding people'. This verse refers to the duty of making astronomical calculations."
Further have they said (Ethics of the Fathers 2:1) "Reckon the loss incurred by the fulfillment of a precept against the reward secured by its observance, and the gain gotten by a transgression against the loss it involves". And they further said (Erubin 100b) "If the Torah had not been given to Israel, we could have learned decency from the cat, chastity from the dove, etiquette from the cock and honesty from the ant".
Thus far it has been demonstrated that it is a duty to examine created things and draw the deductions from the marks of Divine Wisdom exhibited in them. Note it well!
CHAPTER III.
How are the several modes of examination to be conducted?
Examination of created things means a close study of the original elements of which the Universe is composed; the products that result from the combination of these elements; the character of the constituents of each compound; its various uses; the marks of wisdom exhibited in its production, form and shape, and in the purpose for which it was created; the beautiful spirituality of this world; its causes and effects; and the complete perfection for which it was created; to know its contents - spiritual and physical, rational and irrational, the immobile and the mobile (solid and fluid) minerals and plants; its higher and lower parts; and to realize that the Creator created the Universe in a perfect and orderly combination - each of its parts distinctly recognizable, - so that it indicates and points to the Creator, as clearly as a piece of work points to the workman, or a house indicates the builder.
It is proper that you should know that the whole world is made up of the material and the spiritual, so intimately mixed and fused, that each of them sustains the other, like body and soul in living creatures.
The marks of wisdom herein exhibited are of three kinds. Those of the first kind are clear and apparent, and do not escape the notice even of the fool, and of course not of the intelligent. An example is the movement of the sun above the earth to illuminate the habitable portion of the globe and afford enjoyment to the creatures that live there; as Scripture said (Psalm 104-22-24) "The sun ariseth, they assemble and crouch in their dens Man goeth forth unto his work and to his labour until the evening. How manifold are Thy works, O L-ord! In wisdom hast Thou made them all. The earth is full of Thy possessions".
The second class consists of marks of wisdom, the nexus (coherence) of which with existing things is hidden from most people and known only to the intelligent person, who comprehends that they are right. An instance is death, the fate that overtakes all flesh and which is necessary for the orderly existence of the world. As our wise men explained: (ben. 1:31) "And G-d saw everything that he had made, and behold it was very good". Behold it was very good. This refers to death. So, too, the wise king said (Eccles. 4:2) "Wherefore I praised the dead which are already dead more than the living which are yet alive . The third class consists of marks of wisdom that are partly obscure and partly clear. The man endowed with but little mental power will not recognize them unless he ponders them and studies them minutely. An example is the changes that take place in the year-its four seasons etc. The wise and intelligent man will choose from the world for study its fine and spiritual elements; use them as a ladder by which to obtain proofs of the existence of the Creator, to Whose service he will then devote himself with zeal according to his heartfelt recognition of the exalted greatness of the Creator, and his realization of the Almighty s gracious goodness to all creatures and special favor He has shown to the observer who had done nothing special nor acquired any moral quality that would entitle him to divine reward. Next, of material things, he will select those that promote physical pleasure and material well-being, but only to the extent absolutely needful and sufficient. He will leave alone superfluities and luxuries which turn the heart away from G-d. He will rather busy himself with working for his last home, the place to which he will go after his death The world and its possessions, he will regard as a means of providing for his appointed day, his latter end. He will take of it only what may accompany him on his journey.
But a person ignorant of the ways of the world and of its evidences of divine wisdom, regards it as his everlasting home and fixed abode busies himself with it strenuously, sets all his heart and concentrates all his energies upon it, thinking that he is rapidly furthering his own interests and does not realize that the fruits of his toil and the superfluity that he has gathered will go to others possibly during his lifetime and undoubtedly after his death. And thus he totally neglects his interests hereafter. How analogous these types are to two brothers who inherited from their father a piece of land that needed cultivation. Neither of them possessed anything else. One of them was sensible and industrious; the other was the reverse. The sensible brother realized that if he occupied himself solely with his plot of land, this would prevent him from earning a living by any other occupation. So he hired himselt out as a day-labourer in a field belonging to another person and was thus able to subsist on the wages he received. After he had finished his daily task he worked an hour every evening in his own field industriously and zealously. When he had saved enough out of his wages to keep him for one or more days, he stopped working for others and laboured on his property with the utmost energy. In this course he persevered till his plot was in a satisfactory state of cultivation. When the harvest time came he gathered the products of his field and orchard, stored them and had sufficient to support him till the next year.
After the first harvest, he cultivated his land as he desired and planted more trees till it not only produced enough for his maintenance, but yielded a surplus with which he bought additional land. The foolish brother, recognizing that working on his land alone would prevent him earning a living, neglected his property completely, hired himself out to others as a field-labourer, spent the whole of the wages he received and saved nothing. Whenever he had enough left of his earnings to provide him with food for a single day, he turned it into a holiday which he wasted in idleness and amusement, never giving a thought to his property. The hours during which he was free on the days when he worked, he spent in the bath. His land remained waste and yielded nothing. It was all covered with thorns and thistles. Its fences were broken Its trees were swept away by a flood It was in the condition described by the wise man in the text (Prov. 24:30-31) "I passed by the field of the slothful and by the vineyard of the man void of understanding and lo, it was all overgrown with thorns; nettles had covered the face thereof, and the stone wall thereof was broken down.
The intelligent reader who reflects intently upon this parable will draw from it the lesson as to his latter end, his true home for which he will labour with all his might. For his earthly needs, he will work as one does for others, in moderation and to the extent absolutely necessary. The fool, however, acts contrariwise in two ways. His interests here on earth he pursues with zeal and diligence; his welfare hereafter he utterly ignores; even as the wise man said, when he observed the fool (Prov 24.32), "Then I saw and considered it well. I looked upon it and received instruction"
CHAPTER IV.
How many are the marks of divine wisdom in created things which we can examine?
To this we reply that notwithstanding the number of species and individuals, the clearly established cornerstones of wisdom in created things can be grouped in seven classes.
One of these is the mark of wisdom apparent in the primary and fundamental elements of the universe. The Earth, we observe is at the center; close to it and above it is water; close to the water is the atmosphere; above all is fire in a just and unchanging balance and measure. Everyone of these elements maintains its proper position appointed for it The ocean bed, with the waters imprisoned therein, stays in its place and does not pass beyond its boundaries notwithstanding;the roaring of the waves and the raging of the winds, as it is written (Job 38:9-11) "And I prescribed for it my decree, and set bars and doors; and said: 'Thus far shalt Thou come, but no further, and here shall thy proud waves be stayed' ".
Concerning the stability of heaven and earth, Scripture said (Ps. 119:89-91) "Forever, O L-ord, Thy word standeth fast in heaven, Thy faithfulness is unto all generations; Thou hast established the earth and it standeth They stand this day according to Thine ordinances; for all things are Thy servants". David also dwelt on this theme in his Psalm (Ps. 104) beginning "O my soul, bless the L-ord".
The second cornerstone is the mark of wisdom apparent in the human species, - a universe on a small scale that completes the ordered series of creation, and constitutes its crowning beauty, glory and perfection. David, peace be on him, referred to Man when he acclaimed "O Eternal, our L-ord, how glorious is Thy name in all the earth The third cornerstone is the mark of wisdom apparent in the formation of the individual human being,-his physical structure the facultie of his mind and the light of reason with which the Creator has distinguished him and thus given him superiority over other living creatures that are irrational.
Man resembles the large universe, being like it fundamentally and in its original elements. To this Job refers when he says (Job 10:10-12) "Hast Thou not poured me out as milk and curdled me like cheese? With skin and flesh hast Thou clothed me, and with bones and sinews hast knit me together? Life and favour hast Thou granted me, And Thy providence hath preserved my spirit'.
The fourth cornerstone is the mark of wisdom manifested in other species of living creatures, from the least to the greatest-those that fly or swim or creep or move on four feet, with their various qualities, pleasures and uses, this is mentioned in the speech in which the Creator rebuked Job in order to arouse him to his duty (Job 38:41) "who provideth for the raven his prey, etc." and the further references (Job 39) to various species of animals that live in the deserts and the seas.
The fifth is the mark of wisdom displayed in plants and other natural products (e.g. minerals) that have been provided for the improvement of the human race, because of their usefulness to man in various ways, according to their natures, consitutions and virtues. The ancients already expounded this subject in their works, according to their conceptions. Thus it is said (I Kings 5:13; Authorized Version 4:33) "And he (Solomon) spoke of trees from the cedar that is in Lebanon even unto the hyssop that springeth out of the wall: he spoke also of beasts, and fowl, and of creeping things and of fishes".
The sixth is the mark of wisdom discernible in the sciences, arts and crafts which the Creator, blessed be He, provided for man, to contribute to his improvement, to enable him to obtain a livelihood and gain other benefits of a general and particular character. To this mark of divine wisdom Scripture refers in the texts (Job 38:36) "Who hath put wisdom in the inward parts? Or who hath given understanding to the mind?" and again (Prov. 2:6) "For the L-ord giveth wisdom; out of His mouth cometh knowledge and discernment".
The seventh is the mark of wisdom exhibited in the appointment of the Torah and its statutes, to teach us how to serve the Creator and secure for one who consistently lives according to their dictates, immediate happiness here, and recompense in the life to come hereafter, as it is said (Is.55:2-3) "Hearken diligently unto me, and eat ye that which is good and let your soul delight itself in fatness. Incline your ear and come unto Me; Hear and your soul shall live." To this should be added the customs by which the government of other nations is regulated together with their useful features. For those nations, these customs take the place of the Torah - but only in secular matters. It has been stated that the relation of nature to the Torah is that of a servant to his master. The forces of nature in the universe operate in harmony with the teaching of the torah, as it is said (Ex.23:25) "And ye shall serve the L-ord your G-d, and He will bless thy bread and thy water; and I will take away sickness from the midst of thee". And again, (ibid. 15:26) "If thou wilt diligently hearken to the voice of the L-ord thy G-d, and wilt do that which is right in His sight and wilt give ear to His commandments and keep all His statutes, none of the diseases which I have brought upon the Egyptians will I bring upon thee, for I am the L-ord that healeth thee". Many other passages in the Bible are of similar import.
Some are of the opinion that when the wise man said (Prov. 9:l) "Wisdom hath built her house; she hath hewn out her seven pillars", he had in mind the seven cornerstones which we have mentioned.
CHAPTER V.
Which class [of Evidences of Divine Wisdom] is nearest to us, so that it is our duty to study it most intently? To this we reply that, while the close study of each and everyone of the classes above enumerated is necessary and obligatory, the evidence of divine wisdom which is nearest and clearest is that manifested in the human species, a world on a small scale, the ultimate purpose of the existence of the larger world. It is our duty to study the beginning of a human being, his birth, the formation of the parts of his physical frame, the joining together of his limbs the use of each limb and the necessity which caused his being made in his present form.
Next, we should study man's advantages, his various temperaments, the faculties of his soul, the light of his intellect, his qualities - those that are essential and those that are accidental; his desires, and the ultimate purpose of his being. When we have arrived at an understanding of the matters noted in regard to man, much of the mystery of this universe will become clear to us, since the one resembles the other. And thus some sages declared that philosophy is man's knowledge of himself, that is knowledge of what has been mentioned in regard to the human being, so that through the evidence of divine wisdom displayed in himself, he will become cognizant of the Creator; as Job said (Job 19:26) "From my flesh, I see G-d".
Since this is so, it is proper that we should call attention, however slightly, to each of the topics noted in regard to man, in order to arouse the negligent person to what it is his duty always to have in mind; and thus he will be induced to inquire further into matters that I have not mentioned. And so, realizing the abundance of G-d's loving kindness and goodness toward him, he will be filled with the spirit of humility and submission towards the Creator, and his gratitude towards his Maker will increase, as David, peace be upon him, said (Ps. "9:14-10) I will give thinks unto thee for I am fearfully and wonderfully made; wonderful are Thy works; and that, my soul knoweth right well. My frame was not hidden from Thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. My unformed substance thine eyes did see; and in thy book were they all written, even the days when they would be fashioned, while as yet there was none ot them."
The first topic to which it is right that you direct your attention is the origin of a human being and the earliest processes of his development.
You will then see that it is the divine loving-kindness that has brought him into existence out of nought. The fundamental elements of the world, out of which he is formed, pass into the vegetable state which becomes nourishment and changes into seed and blood. This is transformed into animal life which finally assumes the form and nature of a human being - living, rational and mortal - who travels through life, experiencing changes and metamorphoses and continually varied conditions and circumstances that are connected according to a properly thought out and coordinated plan. After you have considered this and apprehended the evidence of the Creator's goodness, wisdom and power universally manifested, contemplate and reflect upon the constituents of man's being, namely his body and his soul.
You will observe that his body is composed of various elements with dissimilar qualities. These the Creator put together by His Almighty power, combined by His wisdom, and formed out of them a stable organism which in appearance has the character of unity but with natural qualities and functions that are diverse. To this human body G-d has joined a spiritual and ethereal entity akin to the spirituality of the higher beings. This entity is his soul, bound up in him with the body by means adapted to serve both these extremes. These means are the vital principle, natural heat, the blood, the veins, nerves, and arteries. To protect and guard them against injuries, G-d has provided flesh, bones, sinews, skin, hair and nails. All these are shields and defenses to ward off injuries.
Then reflect on the favour shown by the Creator in His providential guidance of man.
At the beginning of a human being's existence, the Creator appointed the mother's body to serve as a couch for the foetus so that it might abide in a safe place, a strongly guarded fortress, as it were, where no hand can touch it, where it cannot be affected by heat or cold, but is shielded and sheltered and where its food is ready for it. Here it continues to grow and develop, even becomes capable of moving and turning, and receives its nourishment without any effort or exertion. This nourishment is provided for it in a place where no one else can in any way reach it, and is increased as the foetus develops till a definite period. Then it emerges without any contrivance or help on its part, but solely by the power of the wise, merciful and gracious One who shows compassion to His creatures; as He said to Job (Job 39:1-2) "Knowest thou the time when the wild goats of the rock-bring forth? Or canst thou mark when the hinds do calve? Canst thou number the months that they fulfil? Or knowest thou the time when they bring forth?"
When the infant has emerged into the world - all its senses, except those of touch and taste, being weak - the Creator provides for it food from its mother's breast. The blood which had been its nourishment before it was born, is now converted into milk in the mother's breast, pleasant and sweet, flowing like a gushing spring whenever needed. The milk is not so abundant that it might become burdensome to the mother and flow without suction, nor so scanty as to tire the child when taking the breast. Divine grace is also manifested in His having made the orifice of the nipple like the eye of a needle, not so wide that the milk would run without suction, in which case the child might be choked while being suckled, nor so narrow that the infant would have to exert itself in drawing its nourishment.
Later on the infant's physical faculties grow stronger, so that it is able to distinguish sights and sounds. G-d inspires the parents' hearts with kindness, love and compassion for their offspring, so that rearing it is not a burden to them. They are more sensitive to its needs in regard to food and drink than to their own requirements. All the labour and trouble involved in bringing it up, bathing and dressing it, gently leading it, and warding off everything harmful, even against its will, is of little account in their sight.
The offspring passes from infancy to childhood. His parents do not tire of him nor become angry at his multitudinous wants and slight recognition of the burden which they bear in caring and providing for him. On the contrary, the solicitude they feel on his behalf increases till he reaches adolescence, when he has already learnt to speak correctly and properly, and his physical senses and mental faculties have become strong enough to acquire wisdom and knowledge. Then he apprehends some physical phenomena with his senses, and some intellectual ideas with his mental faculties, as the wise King said (Prov. 2:6) "For the L-ord giveth wisdom: out of His mouth cometh knowledge and discernment."
It is of great benefit to a human being that during his childhood he is not a thinker and is unable to distinguish good from evil. For had he, while growing up, been endowed with a ripe intellect and mature powers of perception and had he been able to discern the superiority of adults, in their ability to manage for themselves, move freely and keep clean, and realized the contrast presented by his condition in all these respects, he would have died of grief and sorrow. Remarkable too it is that crying, as learned physicians state, is beneficial to an infant. For in the brains of infants there is a humour, which, if it remained there undischarged, would produce evil results. Weeping dissolves this humor and drains it away from the brain, and thus the infants are saved from its injurious effects. The Creator's abounding grace to man is also manifested in that the new teeth come out singly, one after another, and so the gradual falling out of the old teeth during the process of replacement does not interfere with mastication.
Later on he is subjected to diseases and meets with painful accidents and so he gains knowledge of the world, the real nature of which is no tonger hidden from him. Thus he is put on his guard against artlessly trusting the world or permitting his lusts to have dominion over him, in which case he would become like the brutes that neither know nor understand; as it is written (Ps. 32:9) "Be ye not as the horse or as the mule which have no understanding."
One should then consider and reflect upon the uses of the limbs and organs and the various ways in which each of them functions for man's benefit - the hands serving for taking and giving; the feet for walking the eyes for seeing; the ears for hearing; the nostrils for smelling; the tongue for speaking; the mouth for eating; the teeth for masticating; the stomach for digestion; the liver for purifying the food; the tubes for removing superfluities; the bowels for retention. The heart is the reservoir of natural heat and the well-spring of life. The brain is the seat of the spiritual faculties, the well-spring of sensation, and the root from which the nerves begin.
The womb serves to preserve and develop the seed. And so it is with the rest of the bodily organs. They all have their specific functions, of which more are unknown than are known to us.
So too, one who reflects on these matters will take notice of the natural processes by which the nourishment received by the body is apportioned to every one of its parts. These marks of wisdom observed by him will stir him to thank His Creator and praise Him for them, as David said (Ps. 35:10) "All my bones shall say: 'L-ord, who is like unto Thee' ". Thus the food passes into the stomach through a tube that is absolutely straight without bend or twist. This tube is called the oesophagus. The stomach grinds the food more thoroughly than the teeth had already done Then the nutriment is carried into the liver through fine intermediate veins which connect these two organs, and serve as a strainer for the food, permitting nothing coarse to pass through to the liver The liver converts the nutriment it receives into blood which it distributes all over the body, sending the vital fluid to all parts of the corporeal frame through conduits formed for this purpose, and resembling water-pipes. The waste substances that are left are eliminated through canals specifically adapted to that purpose. What belongs to the green gall goes to the gall bladder. What belongs to the black gall goes to the milt (spleen) ; other humours and juices are sent to the lungs. The Refuse of the blood passes into the bladder. Reflect, O my brother on wisdom of the Creator manifested in the formation of your body ;how He set those organs in their right places; to receive the waste substances, so that they should not spread in the body, and cause it to become sick.
Then consider the formation of the vocal organs, and instruments of speech. The trachea, hollow for the production of sound; the tongue, lips, and teeth serving for the clear enunciation of consonants and vowels. These organs have other uses also. The air enters the lungs through the trachea; the tongue is the organ which enables one to taste savoury victuals, and aids also in the deglutition of solid and liquid nourishment. The teeth serve to masticate solid food. The lips enable one to retain liquids in the mouth, and swallow the quantity desired, and only when one wishes to do so. In regard to the other organs, the uses of some are known to us; of others, unknown.
Then, O my brother, reflect on the four bodily faculties with their respective functions: (1) the receptive faculty by which food is received and carried into the stomach; (2) the faculty of retention by which food is retained in the body till nature has done her work on it; (3) the digestive faculty which digests the food, extracts the finer elements, separates it from the useless refuse, and distributes the former to all parts of the body; (4) the excretory faculty which ejects the refuse that remains after the digestive processes have taken from the food all that the body needs.
Observe how all these faculties have definite functions, whose purpose it is to promote physical well-being. It is just like a King�???�??�?�¢?? s court where there are servitors and officers appointed over the royal household. One of them is charged with the duty of supplying the servants�???�??�?�¢?? requirements and delivering these to the steward. The second official has to receive the necessaries brought in by the first, and place them in the store-room, till they are prepared. The business of the third official is to prepare the stores and, after rendering them fit for use, distribute them among the servants. The task of the fourth servant is to sweep and cleanse the palace of all dirt and refuse, which he has to remove.
Next consider the faculties of the soul and their place among the advantages bestowed on man - the faculties of thought and recollection, the power of forgetting, the feeling of shame, the faculties of understanding and speech. What would man's condition be if one of these were lacking. Take memory, for instance. How much loss a person would incur in all his affairs if he were unable to remember what he owned and what he owed; what he had taken and what he had given; what he had seen or heard; what he had said and what had been said to him; if he could not recall the one who had conferred a benefit upon him and the one who had wrought him harm; the one who had rendered him a service, or inflicted upon him an injury. Such a person would not recognize a road even if he had frequently traversed it, nor remember a science though he had studied it all his lifetime. Experience would be of no profit to him. He would not weigh any matter by what had happened in the past. Nor could he calculate future events by what was taking place in the present. Such a person would seem almost entirely divested of the qualities that unite up a human being.
Forgetting also has uses. For were it not for the ability to forget a man would never be free from melancholy. No joyous occasion would dispel his sadness. The events that should delight him would afford him no pleasure, when he recalled the troubles of life. Even from the realization of his hopes he could not hope to derive rest and peace of mind. He would never refrain from grieving. Thus you see how memory and forgetfulness, different and contrary to each other as they are, are both endowments bestowed upon man, and each of them has its uses.
Next confer the feeling of shame with which man alone has been endowed. How high is its value, how numerous are its uses and advantages. Were it not for this feeling, men would not show hospitality to strangers. They would not keep their promises, grant favours, show kindness, nor abstain from evil in any way. Many precepts of the Torah are fulfilled only out of shame. A large number of people would not honour their parent if it were not for shame, and certainly would fail to show courtesy to others. They would not restore a lost article to its owner, nor refrain from any transgression. For whoever commits any of the disgraceful acts which we have mentioned, does so only when he has cast off the vestment of shame. As Scripture said (Jer. 6:15) Yea they are not at all ashamed, neither know they how to blush." (Zeph. 3:5) The unrighteous knoweth no shame."
It is very remarkable that man has been naturally endowed with the feeling of shame in the presence of his fellows - a sentiment some advantages of which have been noted, while more have been omitted. And yet a human being is not naturally affected by such an emotion in the presence of his Creator who observes him continually. It has been thus ordered, so that a human being's service of G-d shall not compulsory and its meritoriousness lessened. It is, however, our duty to feel shame in the presence of the Creator, as a result of reflection, realization of the service we owe to Him, and our consciousness that He beholds every thing that we do openly or secretly; as Scripture said (Ezek. 36.32) "Be ashamed and confounded for your ways, O House of Israel".
The abounding goodness of G-d to us is manifested in , the capacities of thought and perception with which he has uniquely endowed us distinguished us from other living creatures. The value of these faculties in the care of our bodies and ordering of our activities is known to all, with the exception of those who have suffered a loss of these faculties as a result of cerebral injuries.
There are many other benefits that we derive from the understanding. Through the understanding we know that we have a Creator, wise, everlasting, a unity, who has existed from all eternity ;infinite in power, unlimited in time and space; exalted above the qualities of His creatures and beyond the conception of all existing beings; merciful, gracious and beneficent; resembling naught while naught resembles Him.
It is through the understanding that we realize the Creator's wisdom, power and mercy, of which the universe furnishes indubitable evidence. It is the understanding which shows us that we ought to serve Him, because service is rightly due to Him, and because of His beneficence, bestowed upon all universally and on each one specifically. Through the understanding we are confirmed in our faith in the truth of the Book of God�???�??�?�¢??s Law given to Moses, His prophet, peace be upon him. According to a human being�???�??�?�¢??s faculty of reason and perception, he is an accountable creature whom his Creator holds to a strict reckoning. A person whose understanding has failed him, loses all the excellencies of a human being. Laws are no longer binding upon him; he is not amenable to reward or punishment.
Among the benefits of the understanding it is to be noted that by its aid man obtains his knowledge of all things perceived by the senses or apprehended by the intellect. By the understanding he discovers aspects of visible objects, undisclosed to the physical senses, as for instance, the movement of the shadow (on a sun-dial), or the action of a single drop of water on the flinty rock. By the understanding man distinguishes between truth and falsehood, between excess and deficiency, between good and evil, between the laudable and despicable, between the necessary, the contingent and the impossible. By his understanding, man makes other living creatures work for his benefit and pleasure. By the use of this faculty, he recognises the position of the stars, determines their distances and their movements in their orbits, comprehends the relations and analogies treated in the science of mathematics, the figures and modes of demonstration [syllogisms] set forth in logic, and other sciences and arts too numerous to mention. So too, all the other faculties of man, if you study them, you will find, display the utmost perfection and are of the highest value to him, as we have shown is the case with the understanding.
Reflect further on the benefits G-d has bestowed on man by the gift of speech and the orderly arrangement of words, whereby he gives expression to what is in his mind and soul and understands the conditions of others. The tongue is the heart's pen and the mind's messenger - Lacking speech, there would be no social relations between one person and another; a human being would be like the cattle. Speech makes manifest the superiority of an individual among his fellows. By means of speech, a man turns away from his perversities and seeks forgiveness for his iniquities. Speech it is that demonstrates a man's worthiness or unworthiness. Man, it has been said, is heart and tongue. And this completes the definition of a human being. For a human being is defined as "a living rational mortal," and by speech, he is differentiated from the brute creatures.
Then consider the advantages derived from written characters and the art of writing. By their aid, the deeds and affairs of those who have passed away and of those who are still existing are recorded for the benefit of those who will come after them; communications reach the absent, and information is received concerning those far away and concerning relatives in another country; and it is possible that the receipt of this information may save their lives or deliver them from misfortune and mishaps. By this means, knowledge of the sciences is preserved in books; desultory thoughts are gathered together. Men write down their dealings with each other in commercial transactions, in loans, purchases, marriages, divorces. The subject is too wide to be dealt with completely.
A crowning benefit bestowed on man is that he has been provided with hands and fingers, with which he can draw, write, embroider, kindle fire and perform other acts and fine operations that are beyond the capacity of other living creatures, because these are not needed by them. I assert that there is not one of these organs the uses of which I have mentioned that does not show to one who reflects on them marks of divine wisdom in its structure, form and combination with other organs.
They furnish strong evidence and clear proof of the Creator's mercy towards us. Galen, in numerous treatises, has expounded the functions of the bodily organs. Were we to do so in the case of one of these, we would depart from the rules of conciseness. What we have adduced is sufficient to arouse any one to whom the Creator will point out the way of his salvation.
The study of the other species of animals, their habits and their sustenance will not be ignored by one who observes them and reflects upon the marks of divine wisdom to be discerned in them. Hence, the scriptures repeatedly refer to them, when mentioning G-d's wonders (Job 38-41) "Who provideth for the raven his prey when his young ones cry unto G-d;" (Ps. 147:9) "He giveth to the beast his food, and to the young ravens which cry." There are many other passages to the same effect And so too, when one studies the course of the heavenly spheres, distinguished by their various movements and the individual luminaries all contributing to the order of the Universe - he will see in them evidences of power and wisdom, such as the human mind cannot grasp and would become weary in attempting to describe. As David, peace be upon him, said, (Ps. 19-2) "The heavens declare the glory of G-d, and the firmament showeth forth His handiwork;" (Ps. 8:4) "When I behold Thy heavens, the work of Thy fingers, the moon and the stars which Thou hast established." Wonderful it is that among all the great works of the Creator, which the human eye beholds, the heavens are always present For wherever on earth a man stands, he sees above his head a hemisphere of firmament encompassing the earth. And when he contemplates it thoughtfully, he will realize that the One who created it by His Will is infinite in power, wisdom and greatness. For the sight of any example of architecture of the ancients arouses in us wonder at their ability to make anything like it, and indicates to us the physical strength and fine souls of those who constructed a strong fortress for themselves.
Now if such very small and petty work that transcends our capacity by but little, looms so large in our sight, how exceedingly indeed should we marvel at the infinite greatness of Him who created the heavens and the earth and all that therein is, without effort or exertion, labour or fatigue, out of nought, upon nought, solely by His will and wish. As it is said (Ps. 33:6) "By the word of the L-ord were the heavens made; and all the host of them by the breath of His mouth."
Among the benefits bestowed upon man, the following is to be noted. When you contemplate the marks of divine wisdom in created things, you will find that, besides testifying to the divinity and might of the Creator they all without exception are in various ways useful to man and contribute to his improvement. While some of these uses are manifest, others are obscure. Take light and darkness for instance The benefits of light are obvious and evident, but those of darkness are hidden.
For human beings are uncomfortable in the dark; their activities and movements are interrupted at its arrival. But were it not for the darkness of night, the physique of most living beings would be destroyed by their incessant toil and protracted movements. One interval of time is distinguished from another through the recurrence of night. It gives knowledge of periods which would otherwise be unknown, (e.g. days and weeks;) and determines the respective length or brevity of human lives. If time were uniform (i.e. without alternation of day and night,) there would be no ordinances for special seasons, such as sabbaths, festivals or fasts; no appointments could be made for a definite date; most of the sciences related to time would be unknown. Even food would not be perfectly digested by any living creature. As man however needs light at night to do some of his work, and to nurse the sick, the Creator has provided him with a substitute in the light of fire which he can kindle at any time and extinguish whenever he pleases. Wondrous too it is that the hue of the sky belongs to the colours that strengthen the sight, For it inclines to black which has the special quality of gathering together and strengthening the light that enters the eyes Had the colour of the sky been white, it would have injured the eyes of living creatures and weakened them. Similarly, other marks of wisdom are exhibited by other created things.
Out of G-d's abounding goodness to mankind, He put the fear of man into other creatures that are noxious, as it is said (Gen 9:2) "And the fear of you and the dread of you shall be upon every beast of the earth," so that an infant is secure against hurt by a cat or rat or similar creature, while a grown-up man, after death, is not safe from their attacks; even as our sages said "A living child, a day old, need not be guarded against rats; Og, King of Bashan, dead, needs such protection." What you should also realize is the exalted [or mysterious] property in all things created - the higher and the lower, from the smallest to the greatest - by which the entire universe is ordered and perfected, and which is not apprehended by the physical senses. This is the quality of motion, inherent in everything composite. None of the bodily senses can grasp it, but the intellect comprehends it by inference from the moving object which the senses apprehend. Had there been no motion, not one of existing things would have been brought into complete being, nor could any of them suffer destruction. A philosopher said that the majority of physical things are in a state of motion. When you will understand the mystery of motion, comprehend its true essence and spiritual character, realize that it is one of the marvels of divine wisdom and recognize in it the Creator's abundant compassion towards His creatures, it will become clear to you that all your movements are tied to the Creator's desire, guidance and will, whether these movements be great or small, visible or invisible, with one exception only, namely those movements that He has left to your discretion, in the choice of good or evil.
And when this will have become clear to you, watch yourself in every movement that you make. Be ever conscious of the bond by which the Creator has attached you to Him; continually feel abashed in His presence; revere Him; submit to His judgment; accept His decrees. And so you will attain His favour, and your future will be happy, as it is said (Ps. 32:10) "... But he that trusteth in the L-ord, mercy shall compass him about."
In considering secular affairs, it is proper that you should always look to the final outcome of hard experiences. You will discover the surprising fact that many untoward events turn out in the end to be to our advantage, and vice versa. A story is told of a company of travellers who lay down near a wall to rest overnight. A dog, passing by, wetted one ot them. The man awoke and got up to wash off the uncleanliness. After he had gone some distance from his fellows, the wall fell down on his companions and killed them, while he alone escaped. Events frequently happen in similar or contrary fashion.
One of the most important subjects on which you should reflect is that most perfect of G-d's gifts to living beings and to plants - the rain, which besides falling in its due season, descends in showers when needed. As Scripture said, (Jerem. 14:22) "Are there any among the vanities of the nations that can cause rain or can the heavens give showers? Art not Thou He O L-ord our G-d? Therefore we wait upon Thee, for Thou hast made all these things;" (Jerem. 5 :24) "Neither say they in their heart: Let us now fear the L-ord, our G-d, that giveth the former rain and the latter in due season; that keepeth for us the appointed weeks of the harvest. The importance of the rain, you will find also emphasized in the text (Job 5 9-11) "Who doeth great things and unsearchable; marvellous things without number: Who giveth rain upon the earth and sendeth water upon the fields; so that He setteth upon high those that are low, and those that mourn are exalted to safety."
How astonishing too is the growth of foods from seeds. A single grain that has been saved from mishaps, produces a thousand grains and more It has even been stated that out of one grain of wheat, as many as three hundred ears will spring up, each containing over twenty grains. We also come across gigantic trees whose roots have sprung out of a single seed or a single shoot and have increased many times as much as those mentioned. Praised be the All-Wise and Gracious One who brings into existence such vast effects from causes so small and weak, as Scripture said (I Sam. 2:3) "And by Him actions are weighed." The foods assigned to different living creatures are too numerous to specify. The wise man, when he reflects on them and understands their causes, will recognize the supreme wisdom of the Creator's plan. Concerning these things David said (Ps. 124:27-28) "All of them wait for Thee, that Thou mayest give them their food in due season. Thou givest it unto them they gather it; Thou openest Thy hand, they are satisfied with good." He says further (Ps. 145:16)?"Thou openest Thy hand, and satisfiest every living thing with favour."
This topic will receive further exposition in the treatise on "Trust in G-d." The greatest of the benefits that the Creator has bestowed upon man and the strongest proof of His existence is the Law that was delivered to Moses, His prophet (peace be upon him), and the manifestation of signs by him - changes in the normal natural phenomena, and exhibition of awe-inspiring wonders to induce faith in the Creator, blessed be He, and in His prophet; as it is said (Ex. 14:31) "And Israel saw the great work which the L-ord wrought upon the Egyptians, and the people: feared the L-ord, and they believed in the L-ord and in Moses, His servant. (Deut. 4:35-36) "Unto thee it was shown, that thou mightest know that the L-ord, He is G-d; there is none else beside Him.
Out of Heaven He made thee to hear His voice, that He might instruct thee; and upon earth He made thee to see His great fire; and thou didst hear His words out of the midst of the fire." If any one seeks evidence at the present day similar to those just mentioned, let him look with candid eyes at our position among the nations since the Exile began and our orderly condition in their midst, notwithstanding that we do not agree with them in belief or practice,-of which disagreement they are aware. This is even as our Creator promised us, (Levit. 26:44) "And yet for all that, when they are in the land of their enemies, I will not reject them neither will I abhor them, utterly to destroy them and to break my covenant with them for I am the L-ord their G-d;" (Ezra 9:9) "For we are bondmen; yet our G-d hath not forsaken us in our bondage;" (Ps. 124: et seq.) If it had not been the L-ord who was for us, let Israel now say, if it had not been the L-ord who was for us, when men rose up against us, then they had swallowed us up alive, when their wrath was kindled against us In the treatise on the Worship of G-d, I will expatiate on the exceeding favour G-d has bestowed upon us in His Torah which he gave to us.
What you should also attentively consider is the fact that notwithstanding the wide diversity of dispositions among human beings there is whole-hearted agreement among them in the appointment of one of their number to rule over them; they assume the option to serve him, and render him obedience in all that he commands and^charges them He on his part protects them, treats them with sympathy, judges their causes righteously, governs them for their common good, so that their interests shall not suffer and no enemy prevail against them. If every individual only cared for himself and only troubled to ward off hurt from his own person, men would never agree o build a tower or wall, and their common interests would be unprotected. This also is to be noted that the ruler himself observes the statutes governs his people in accordance with righteous judgments and in good and upright ways, and withall is a servant of the law and observes righteousness. So conducting himself, his dominion will be established and his sovereignty endure, as it is said (Prov. 20:28) "Mercy and Truth preserve the King." Our sages also have said "Pray for the welfare of the government; since but for the fear thereof, men would swallow each other alive (Ethics of the Fathers 3:2).
A subject that you should also examine, and derive from it evidences of the divine wisdom and beneficence, is the agreement of:human beings to buy and sell goods for gold and silver which, through G-d's mercy they endeavour to accumulate and thus improve their positions, though their actual needs are not thereby satisfied. For when any one is afflicted with hunger and thirst through want of food or lack:of water, an abundance of gold and silver will not avail him or supply his wants.
And if any one suffers pain in any of his limbs, he will not be cured by silver and gold; for while other minerals are largely used for medicinal purposes, this is less so in the case of gold or silver. A wondrous evidence of wisdom it also is that, while a few individuals possess large amounts of these precious metals, the majority of mankind have but little of them. If all human beings possessed them in abundance" they could not use them as a medium for obtaining what they desire. Some people have much and others have little. They are precious from one point view and of little account from another, because intrinsically they are useless. This too is within the plan of the Creators supreme wisdom.
Then consider carefully the things on which depend the maintenance of human beings and continuance of their normal state and condition till the natural close of their lives. You will find that all things are more or less plentiful in proportion to the need for them. Whatever is greatly needed is readily at hand. Whatever, on the other hand can be dispensed with, or one can for a time do without, is scarcer and harder to obtain. For example, the air that is breathed-since one cannot possibly exist without air for any length of time, the Creator has so provided, that at no time and in no place shall a human being be deprived of it. And since human beings, while also needing water, can exist without it for a longer period than they can without air, the Creator distributed that fluid over the entire surface of the earth, collecting it however in particular places to which creatures go and from which they are not excluded. But such places where water is collected are not found everywhere as is the case with air. Water has to be bought with money by some people. This is not the case with air. Water is more readily obtained by some than by others, air exists for all and is obtained by all equally and in the same way. Food is also a necessity from which however we can abstain and for which we can find a substitute for a longer time than is possible in regard to air or water. Hence food is scarcer and harder to procure than water. But withal it is abundant and human beings are never deprived of it altogether.
So too with regard to garments of skin, wool and vegetable fibre. Substitutes for some of these can be more easily procured than in the case of food; and clothes take time to make up, the reason being that for a short period a person can dispense with a new supply of clothing, and content himself with a scanty wardrobe for a longer period than he can with a small supply of food. Precious stones, gold and silver and other minerals are essentially little needed. Their occasional use is due to convention. Hence a smaller quantity of these minerals is found among a multitude of human beings than of the food possessed by a single invidual. The reason is, as we have stated, that a human being can do without these things.
Praised be the All-Wise and Compassionate Creator who shows mercy to His servants towards whom He directs His beneficent regard for their improvement. Even as He said to Jonah (4:10), "Thou hast had pity on the gourd, for which thou hast not laboured, neither madest thou it to grow, which came up in a night, and perished in a night; and should not I have pity on Nineveh, that great city...?" And David said "The L-ord is good to all and His mercies are upon all His creatures."
CHAPTER VI.
As to the detriments to the examination of created things and matters connected therewith, I would say that all the factors noted in the first treatise as detrimental to the study of the Unity of G-d are equally injurious to the study of His works. In addition, there are the three circumstances mentioned at the beginning of this treatise. Another detrimental factor is the arrogant attitude towards the Creator's favours which the simple fool thinks are his due, and yet more beside. He does not examine these favours nor recognize any obligation on his own part to render praise and thanks to the Creator for them. Of such a person, the wise man said (Prov. 16:5) "Every one that is proud in heart is an abomination to the L-ord."
The results of this examination will be that a person will understand the benefits he receives from G-d and will assume the obligation of serving Him that follows from that recognition. He will constantly recall the marks of divine wisdom and will never cease to think of them and investigate them-both those that can be apprehended by the senses and those comprehended only by the intellect And so he will discover every day a new mark of divine wisdom, as David said (Ps. 19.3) "Day unto day uttereth speech."
You should know that what I have called your attention to in this treatise, is but a small portion of the vast knowledge concerning the mysteries of wisdom you can acquire by your own understanding-mysteries which will be revealed to you if you preserve cleanliness of heart and purity of soul. When you have attained in these matters the utmost knowledge of which you are capable, you should realize that all this knowledge which you have acquired of the Creator's wisdom and power, as manifested in this universe, is as nought compared to His real power and wisdom For only that is apprehended, which it is necessary for a human being to know for his own benefit. But such knowledge has no relation whatever to the extent of divine power, which is infinite. Hence you should think of the awe-inspiring nature of G-d and His infinite might as they essentially are, not as you with your limited intelligence can conceive them.
Imagine rather that your condition here on earth is like that of a child born in a prison belonging to a king. The monarch took pity on the infant and ordered that it should be provided with everything good for it and needed for its well-being till it grew up and attained mature intelligence. But the child had knowledge of nothing except the prison and its contents. A royal officer visited the lad regularly, brought him all necessaries-light, food, drink, clothing; and informed him that he was a servant of the king, and that the prison and all it contained as well as the food brought him, belonged to the king; and that therefore he was under an obligation to thank his royal benefactor and laud him. The lad replied, "I praise the owner of this prison who has accepted me as his servant, singled me out for all his bounties and favoured me with special notice and regard." Said the officer, "Do not say so lest you sin. For the royal domain does not consist of this prison alone; but his widely extended lands infinitely exceed its limited area. Nor are you his only servant, for his subjects are countless. And the benefactions and kindnesses you have received are insignificant compared to those he has bestowed on others. The care that he has taken of you is of no account beside his care of others." "I know nothing of what you mention, the lad replied. "As to the king, I can only understand what I have myself experienced of his goodness and authority." The officer then said to the lad: "Say, I praise the august sovereign to whose dominion there are no bounds and whose goodness and kindness are without limit. Among his multitudinous hosts, I am of no account, and in the greatness of his might my affairs are nought.' " The lad now obtained some understanding - such as he had never had before - of what the king was, and thus his respect for the sovereign's exalted state increased. Reverence for the ruler penetrated his consciousness. Owing to the lads realization of the king's high position and his own utter insignificance, the royal goodness and benefits extended to him as well as the gifts bestowed upon him were magnified in his eyes.
O my brother, pay attention to this tale when you consider the sphere that encompasses the earth. What exists in a small area on earth we cannot comprehend. How much less can we understand the whole of the earth and what is beyond this globe. Consider, brother, the parable. Study it thoroughly, and then think of the Creator as He is, and His goodness and loving-kindness with which He has favoured you will be more appreciated by you. From among all His creatures, He has taken special notice of you for your benefit. Look to His Scriptures, His commandments and statutes with a broad vision. Consider the great awe and respect you feel towards any man who has acquired more of worldly goods than you have. For the higher his position is compared with yours, and the less he stands in need of you, the more will you esteem his greatness and his beneficence; the more will you respect his commandments and prohibitions; the more energetically will you strive and labour in his affairs. Think and reflect and, with the divine help, you will find. And may G-d set us among those who are in His service and who realize His goodness, mercies and kindnesses. AMEN.