Maimonides (1135 – 1204)
Commonly known as Moses Maimonides, was a Jewish rabbi, physician, and philosopher.
God's knowledge extends to things not in existence, and includes also the infinite.
Men frequently think that the evils in the world are more numerous than the good things; many sayings and songs of the nations dwell on this idea. ...Not only common people make this mistake, but even many who think they are wise.
We are obligated to be more scrupulous in fulfilling the commandment of charity than any other positive commandment because charity is the sign of a righteous man.
The likeness of man above the throne is divided, the upper part being the colour of chashmal, the lower part like the appearance of fire. As regards the word chashmal, it has been explained to be the compound of two words chas and mal, including two different notions, viz., chash signifying "swiftness," and mal denoting "pause." The two different notions are here joined in one word in order to indicate figuratively the two different parts,—the upper part and the lower. We have already given a second explanation, namely, that chashmal includes the two notions of speach and silence; in accordance with the saying of our Sages, "At times they are silent,at times they speak."
How great is the usefulness of every precept that delivers us from this great error, and leads us back to the true faith: that God, the Creator of all things, rules the Universe; that He must be served, loved, and feared, and not those imaginary deities. According to this faith we approach the true God, and obtain His favour without having recourse to burdensome means; for nothing else is required but to love and fear Him; this is the aim in serving God, as will be shown. Comp. "And now, Israel, what doth the Lord thy God require of thee but to fear the Lord?" &c. (Deut. x. 12)
You will see the mercy of God toward His creatures, how He has provided that which is required, in proper proportions, and treated all individual beings of the same species with perfect equality. ...for it is an act of great and perfect goodness that He gave us existence; and the creation of the controlling faculty in animals is a proof of His mercy towards them, as has been shown by us.
First Theory.—There is no Providence at all for anything in the Universe; all parts of the Universe, the heavens and what they contain, owe their origin to accident and chance; there exists no being that rules and governs them or provides for them. This is the theory of Epicurus...
The error of the ignorant goes so far as to say that God's power is insufficient, because he has given to this Universe the properties which they imagine cause these great evils, and which do not help all evil-disposed persons to obtain the evil which they seek, and to bring their evil souls to the aim of their desires, though these, as we have shown, are really without limit.
I agree with Aristotle as regards all other living beings and ? fortiori as regards plants and all the rest of earthly creatures. For I do not believe that it is through Divine Providence that a certain leaf drops, nor do I hold that when a certain spider catches a certain fly, that this is a direct result of a special decree and will of God in that moment; it is not by a particular Divine decree that the spittle of a certain person moved, fell on a certain gnat in a certain place, and killed it; nor is it by the direct will of God that a certain fish catches and swallows a certain worm on the surface of the water. In all these cases the action is... entirely due to chance, as taught by Aristotle.
This [fourth] theory likewise implies contradictions and absurdities. The absurdities are these: The fact that some persons are born with defects, although they have not sinned previously, is ascribed to the wisdom of God, it being better for those persons to be in such a condition than to be in a normal state, though we do not see why it is better; and they do not suffer thereby any punishment at all, but, on the contrary, enjoy God's goodness. In a similar manner the slaughter of the pious is explained as being for them the source of an increase in reward in future life. They go even further in their absurdities.
The difference between that which is ascribed to God and that which is ascribed to man is expressed in the words... "And your ways are not my ways." (Is. lv. 8-9)
According to the theory of those weak minded persons, man is more perfect than his Creator. For what man says or does has a certain object, whilst the actions of God are different; He commands us to do what is of no use to us, and forbids us to do what is harmless. Far be this! On the contrary, the sole object of the Law is to benefit us.
The Prophets even express their surprise that God should take notice of man, who is too little and too unimportant to be worthy of the attention of the Creator; how, then, should other living creatures be considered as proper objects for Divine Providence!
The philosophers likewise assume that in Nature there is nothing in vain, so that everything that is not the product of human industry serves a certain purpose, which may be known or unknown to us.
He will punish all the evil deeds of men, although they have not been prohibited by a prophet, if common sense warns against them, as e.g., injustice and violence. ...it is distinctly added that he who does a good thing without being commanded, receives nevertheless his reward. The same principle is expressed in all the sayings of our Sages.
I have composed this work neither for the common people, nor for beginners, nor for those who occupy themselves only with the Law as it is handed down without concerning themselves with its principles. The design of this work is rather to promote the true understanding of the real spirit of the Law, to guide those religious persons who, adhering to the Torah, have studied philosophy and are embarrassed by the contradictions between the teachings of philosophy and the literal sense of the Torah.
The being which has absolute existence, which has never been and will never be without existence, is not in need of an agent.
To give a full explanation of the mystic passages of the Bible is contrary to the law and to reason; besides, my knowledge of them is based on reasoning, not on divine inspiration [and is therefore not infallible]. ...It is... possible that my view is wrong, and that I misunderstand passages referred to. ...Those, however, for whom this treatise has been composed, will, on reflecting on it and thoroughly examining each chapter, obtain a clear insight into all that has been clear and intelligible to me. This is the utmost that can be done in treating this subject so to be useful to all without fully explaining it.
Fourth Theory.—Man has free will; it is therefore intelligible that the Law contains commands and prohibitions, with announcements of reward and punishment. All acts of God are due to wisdom; no injustice is found in him, and he does not afflict the good. The Mu'tazila profess this theory, although they do not believe in man's absolute free will. They hold that God takes notice of the falling of the leaf and the destruction of the ant, and that his Providence extends over all beings.
If the whole earth is infinitely small in comparison with the sphere of the stars, what is man compared with all these created beings? How, then, could any one of us imagine that these things exist for his sake and benefit, and that they are his tools! This is a result of an examination of the corporeal beings: how much more so will be the result of an examination of the Intelligences!